■ 


M  V 


/*./<f.  *«/ 


LIBRARY    OF    THE    THEOLOGICAL    SEMINARY 

PRINCETON,     N.    J. 
PRESENTED  BY 

Rev.   Harry  B.    King 

Division *>2.S 

Section.. ..Ot-nrA 


• 


THEOLOGICAL  SKETCH-BOOK, 


( '- 


^SKELETONS   OF   SERMONS; 


) 


CAREFULLY  ARRANGED  IN  SYSTEMATIC  ORDER  SO  AS  TO 
CONSTITUTE  A  COMPLETE 

BODY  OF  DIVINITY; 

PARTLY  ORIGINAL  BUT  CHIEFLY  SELECTED  FROM 


Simeon's  Horoe  Homileticse  and  Skeletons;  Sketches  of  Sermons;  Pulpit  Assistant; 
Benson's  Plans;  Preacher;  Pulpit,  and  other  approved  publications. 


DESIGNED    FOR    THE    USE    OF     STUDENTS    OF     DIVINITY,     MINISTERS 
OF    THE    GOSPEL    AND    PRIVATE     CHRISTIANS. 


IN    THREE    VOLUMES 


VOL.      I. 


3$  a  U  t  at  or  r: 

PRINTED     AT    THE     PUBLICATION     ROOMS, 

KO.      7,      SOUTH      LIBERTY      STREET. 

ROBERT    CARTER,    NO.    58    CANAL    STREET,    NEW-YORK. 
MESSRS.  MENTZ    &    ROVOUDT    NO.  53  NORTH  THIRD  STREET,  PHILA. 

1844. 


Copy  right  secured  according  to  Act  of  Congress,  in  the  year  1844, 
in  the  Clerk's  Office  of  the  District  Court  of  Maryland. 


Stereotyped  by  Wm.  H.  Hope  &  Co., 

No.  97  1-2,  Market  st.,  Baltimore. 


RECOMMENDATIONS 


1.  From  the  Rev.  Hugh  Mair,  D.  D.,  of  the  (Old  School)  Presbyterian 
Church,  late  of  Johnstown,  Fulton  county,  N.  Y. 

Rev.  Sir, 
"The  work  which  you  are  now  preparing  and  contemplate  soon  presenting  to  the  view  of 
the  religious  public,  appears  to  me  upon  mature  reflection  to  be  a  very  felicitous  selection 
from  works,  highly  meritorious — decidedly  evangelical  and  reviewed  in  the  ablest  periodicals 
of  Great  Britain  with  the  highest  approbation.  The  arrangement  which  you  have  made, 
in  this  important  work  is  at  once  judicious  and  interesting.  And  moreover  as  there  is  no 
work  so  far  as  I  know  of  the  same  complexion,  with  the  exception  of  one,  which  is  com- 
paratively limited  in  its  range,  I  am  disposed  to  indulge  the  hope  that  it  will  meet  with  a 
wide  circulation,  throughout  the  religious  community  and  prove  highly  useful  to  private 
christians,  and  more  especially  to  all  evangelical  ministers  of  the  gospel." 

2.  From  the  Rev.  Wm.  C.  Brownlee,  D.  D.,  of  the  Protestant  Reformed 
Dutch  Church,  New  York. 

"  Having  examined  the  outlines  of  the  work  entitled,  "  Skeletons  of  Sermons,"  I  fully 
concur  in  the  sentiments  expressed  respecting  it,  in  the  foregoing  letter  of  the  Rev.  Dr.  Mair. 
The  plan  is  excellent  and  the  selection  admirable.  It  will  be  a  valuable  treasure  to  the  pri- 
vate christian,  and  particularly  to  every  clergyman.  It  will  be  one  of  the  most  valuable  works 
offered  of  late  to  the  American  public.'''' 

3.  From  the  Rev.  Wm.  B.  Lacey,  D.  D.,  (of  the  Episcopal  Church) 
President  of  Baton  Rouge  College,  La. 

"  I  concur  with  the  Rev.  Dr.  Brownlee  in  his  estimate  of  the  merits  of  the  work  here 
alluded  to,  and  think  it  admirably  calculated  to  the  wants  of  the  West." 

4.  From  the  Rev.  Jared  B.  Waterbury,  D.  D.,  of  the  (New  School)  Pres- 
byterian Church,  Hudson,  N.  Y. 

"  So  far  as  I  have  examined  the  above  named  work,  it  appears  to  possess  an  adaptedness 
to  the  wants  of  many  clergymen,  while  at  the  same  time  it  affords  a  rich  treasure  of  spiritual 
knowledge  to  the  private  christian." 

5.  From  the  Rev.  Dr.  Welch,  of  the  Baptist  Church,  Albany,  N.  Y. 
Dear  Sir, 

"  The  work  you  are  about  to  issue  from  the  press  and  which  you  were  so  kind  as  to  sub- 
mit to  my  examination  in  MS.  I  can  most  cheerfully  commend  to  the  patronage  of  the 
christian  public,  as  eminently  calculated  to  afford  important  aid  to  the  Biblical  student,  in 
the  investigation  of  the  scriptures.  Combining  the  talent  and  researches  of  some  of  the 
most  distinguished  expositors  of  the  Holy  Text,  with  much  that  is  evangelical  and  practical, 
it  will  prove  alike  useful  to  the  public  teacher  and  private  christian.  Impressed  with  the 
conviction,  that  this  work  will  confer  important  benefits  upon  the  church  of  God,  you  haye 
my  best  wishes  for  its  extensive  circulation." 


4  RECOMMENDATIONS. 

6.  From  the  Rev.  Noah  Levings,  D.  D.,  of  the  Methodist  Episcopal 
Church,  New  York  city. 

Dear  Sir, 

"  I  have  devoted  what  time  I  was  able  to  the  perusal  of  the  manuscript  of  "  Skeletons 
of  Sermons,"  which  you  left  for  my  examination  ;  and  am  happy  to  say,  that  I  very  cor- 
dially concur  in  the  recommendations  which  you  have  already  received.  As  a  whole,  tho 
work  will  contain,  to  some  extent,  a  body  of  Divinity,  arranged  in  such  systematic  order,  as 
to  present  a  consecutive  view  of  tlte  leading  doctrines  and  duties  of  Divine  Revelation. 

The  work,  I  trust,  will  be  of  peculiar  service  to  ministers  of  the  gospel,  not  indeed,  by 
superseding  the  necessity  of  study  and  personal  application  in  making  preparations  for  the 
pulpit,  (least  of  all  should  these  plans  be  servilely  followed)  but,  by  suggesting  many  sub- 
jects, models  for  the  formation  of  plans  of  sermons.  Praying  that  you  may  meet  with 
abundant  success  in  your,  labor  of  love,  permit  me  to  subscribe  myself  yours,  very  respect- 
fully." 


H.  H.  stands  for        -        ...  «.  ,   „         _, 

g,  g.        «        «    .  "  fcimeon's  Horse  Homileticaj. 

Simeon's  Skeletons. 

Sketches  of  Sermons. 

Hannam's  Pulpit  Assistant. 

Benson's  Plans. 

Preacher. 
-       Pulpit. 

Original. 

theEZ7^nl  ^  f°Urth  Kne0fthe  Preface'read  ingeniously  for  ingenious,  and  insert 


Sk. 

H. 

B. 

Pr. 

P. 

O. 


PREFACE. 


Im  offering  this  work  to  the  Christian  community,  it  might  be  expected  that  we  should 
vindicate  its  publication  by  replying  to  the  principal  objections  which  are  wont  to  be  urged 
against  books  of  this  kind.  But  this  would  require  more  space  than  is  afforded  on  the  two 
pages  to  which  we  are  necessarily  limited.  Besides,  however  ingenious  men  may  argue  against 
printing  of  "  Sketches  of  Sermons,"  and  however  learnedly  they  may  expatiate,  ex  cathedra, 
on  their  evil  tendency,  the  numerous  advantages  arising  from  them  to  the  private  christian 
no  less  than  to  the  experienced — and  especially  the  youthful  minister,  no  longer  leave  the 
question  a  mooted  one.  In  this  respect  as  in  many  others,  doubtful  speculation  has  been 
forced  to  succumb  to  the  salutary  lessons  taught  by  stern  and  unequivocal  practice.  The 
multitude  of  works  of  this  class  which  have  been  published  in  various  countries  on  the  con- 
tinent of  Europe,  in  Great  Britain  and  in  our  own  country  by  the  wisest  and  best  of  men, 
Xnd  the  ready  and  extensive  reception  with  which  they  have  been  honored  by  ministers  and 
christians  of  all  denominations,  seem  to  have  settled  the  point  as  to  the  propriety  of  usher- 
ing them  into  existence,  and  their  unquestionable  utility  when  properly  used.  We  accord- 
ing!}' regard  this  matter  as  one  which  in  the  judgment  of  a  large  majority  of  the  enlight- 
ened community,  has  already  travelled  beyond  the  confines  of  debatable  ground ;  and 
therefore  pass  on  to  a  few  suggestions  respecting  the  general  nature  and  design  of  the  work 
before  us. 

It  is,  as  announced  on  the  title-page,  a  "  Theological  Sketch-Book,"  and  as  the  sketches 
are  arranged  in  consecutive  order,  so  as  to  constitute  a  complete  body  of  divinity,  compre- 
hending all  the  varied  subjects  properly  falling  within  the  scope  of  such  a  system,  it  lays 
claim,  at  least  so  far  as  the  arrangement  is  concerned,  to  the  merit  or  demerit  of  being  some- 
thing neio  ! 

Contemplated  in  the  abstract,  as  a  body  of  divinity,  it  may  be  entitled  to  some  considera- 
tion ;  and  if  found  to  have  been  judiciously  compiled,  it  will  command,  in  this  view  alono, 
the  respectful  regard  of  the  enlightened  and  unbiassed  reader.  As  the  materials  have  been 
carefully  culled  from  the  choicest  productions  of  some  of  the  most  profoundly  learned  and 
most  approved  expositors  of  inspired  truth,  the  hope  is  indulged  that  on  this  score  no  seri- 
ous objections  will  be  made.  It  is  confidently  believed  that  these  outlines  will  be  acknow- 
ledged to  be  sound  in  principle,  evangelical  in  character,  and  eminently  practical  in  their 
tendency,  and  therefore  well  adapted  to  improve  the  heart  no  less  than  to  instruct  the  mind, 
and  make  the  prayerful  reader  wise  in  the  Holy  Scriptures  as  well  as  wise  unto  salvation. 

In  relation  to  the  design,  we  would  remark,  that  the  "  Sketch-Book"  is  not  intended  to 
tempt  the  student  of  divinity  or  the  youthful  minister,  for  whose  benefit,  it  has  been  more 
especially  prepared,  to  commit  the  sin  of  literary  theft,  but  to  aid  them  in  a  legitimate  way 
in  their  preparations  for  the  pulpit.  Neither  is  it  designed  to  save  them  from  the  labor  of 
thinking,  or  the  toil  of  writing,  but  rather  to  assist  them  in  both,  by  suggesting  appropriate 
themes  as  subjects  for  the  impressive  inculcation  of  divine  instruction;  enabling  them  the 
more  readily  to  survey  the  wide  field  of  truth  opened  to  them  in  the  Scriptures  ;  and  show- 
ing how  others,  distinguished  for  learning,  piety  and  usefulness,  have  treated  the  same  sub- 
jects on  which  they  desire  to  instruct  their  hearers — thus  furnishing  facilities  not  only  to 
declare  the  whole  counsel  of  God,  but  also  rightly  to  divide  the  word  of  truth  and  dispense 


6  PREFACE. 

it  profitably  to  the  people  of  their  charge.  If  there  be  a  man  in  the  gospel  ministry  who 
lacks  sufficient  talent  and  originality  to  prepare  a  sermon  to  edification,  it  may  be  contended 
that  he  is  unfit  for  the  sacred  office  ;  but  if  he  must  needs  remain  in  it,  is  it  not  vastly  pref- 
erable that  he  should  avail  himself  of  these  helps  than  waste  his  and  the  people's  precious 
time  and  opportunities  in  attempting  to  do  good  by  crude,  confused  and  pointless  produc- 
tions emanating  from  his  own  meagre  resources  ?  Is  it  not  also  a  fact  that  such  an  indi- 
vidual may  thus  avail  himself,  to  a  useful  extent,  without  thereby  necessarily  subjecting 
himself  to  the  fearful  charge  of  plagiarism  ?  So  far  as  mere  thought  and  argument  are  in- 
volved, all  literary  men  may  be  regarded  as  free-booters ;  whatever  they  meet  with  in  their 
researches  they  have  a  right  to  capture  and  make  their  own,  and  in  employing  it  for  their 
own  lawful  purposes,  they  adopt  their  own  arrangement  and  choose  their  own  language. — 
Are  they  therefore  plagiarists?  Then  all  men  from  the  beginning  of  time  must  plead  guilty. 
Eut  if  this  course  be  not  only  lawful  but  commendable  in  regard  to  other  subjects,  why 
should  it  be  inadmissible  in  relation  to  sermonizing  ? 

As  to  the  man  of  learning, — of  extensive  and  varied  reading,  and  ample  intellectual  and 
theological  furniture,  it  is  presumed  that  even  he  will  be  gratified  to  meet  with  a  work  of 
this  kind  prepared  to  his  hand.  If  it  serve  to  refresh  his  memory, — bringing  to  his  recol- 
lection suitable  topics  for  pulpit  discussion  and  appropriate  passages  of  Scripture  on  which 
to  base  such  discussion  ;  to  suggest  arguments  and  arrangements  of  thought  which  in  the 
hurry  of  preparation  might  not  have  occurred  to  him  ;  to  give  his  reflections  a  direction,  and 
carry  them  forward  to  results  more  satisfactory  than  the  urgency  of  his  multitudinous  labors 
would  have  allowed  him  to  elaborate  ; — if  these  valuable  ends  be  answered  by  this  work  its 
appearance  will  be  welcomed  by  the  most  accomplished  divine,  as  well  as  by  the  less  favor- 
ed son  of  the  church.  Or  should  not  one  of  these  objects  be  accomplished,  and  the  erudite 
and  devout  minister  should  nevertheless  ascertain  that  his  own  process  of  pulpit  preparation 
has  conducted  him  in  the  very  direction  and  to  the  same  issue  as  that  of  others,  the  simple 
discovery  of  this  interesting  fact  cannot  fail  to  prove  exceedingly  gratifying,  and  greatly 
♦ncourage  and  strengthen  the  modest  and  distrustful  yet  anxious  laborer  in  the  vineyard  of 
our  Lord.  But  however  well  qualified  the  man  of  God  may  be  for  his  high  and  holy  voca- 
tion, it  is  presumed  that  he  may  still  be  assisted  in  acquiring  a  more  intimate  acquaintance 
with  many  subjects  of  pulpit  discussion,  and  in  adopting  a  perspicuous  method  in  the  divi- 
sion of  his  sermons,  so  that  they  shall  present  the  doctrines  and  duties  of  rehgion  in  t-Vsir 
beautiful  order  and  connection,  exhibiting  its  lofty  sanctions,  its  blessed  privileges,  and  its 
hallowed  motives,  in  the  light  and  relations  in  which  they  will  carry  the  authority  of  the 
great  Author  of  truth  to  the  understanding  and  conscience. 

It  only  remains  to  be  added,  that  the  object  sought  to  be  compassed  by  this  undertaking, 
will  require  three  volumes  of  about  equal  dimensions  with  the  present  one ;  the  second  is 
now  in  process  of  publication  and  expected  to  leave  the  press  in  a  few  weeks ;  the  third  is 
intended  in  part  to  comprize  sketches  on  promiscuous  subjects,  not  essential  to  the  integrity 
of  the  system,  but  selected  with  care  and  a  constant  reference  to  practical  utility,  and 
will  be  forthcoming  in  due  time. 

With  these  views  we  commend  this  work  to  the  student,  the  preacher,  and  to  christian* 
in  general. 

Baltimore,  July  the  1th,  1844. 


CHAPTER  I. 

THE    HOLY    SCRIPTURES. 

THE  BOOK  OF  THE  LORD. 

1  Isaiah  xxxiv.  16. — "  Seek  ye  out  of  the  bock  of  the  Lord  and  read."     (Sk.) 

The  text  occurs  nearly  at  the  close  of  one  of  the  most  awfully  sublime 
chapters  that  the  language  of  man  ever  uttered,  or  the  pen  of  inspiration  ever 
wrote.  A  chapter  in  which  Jehovah  is  represented  as  clothing  himself  with 
the  garment  of  vengeance,  and  coining  out  of  his  place  to  punish  the  inhabi- 
tants of  the  earth  for  their  iniquities ;  and  a  chapter,  in  which  we  not 
only  discover  the  indignation  of  God  displayed  against  sinners,  so  as  utterly 
to  effect  their  destruction ;  but  where  the  very  land  that  had  nursed  them  in 
their  crimes  is  made  a  standing  monument  of  Divine  vengeance.  Can  any 
thing  within  the  whole  compass  of  human  language  be  more  awful  than  the 
descriptions  in  ver.  9 — 16  ?  It  is  not  now  necessary  to  say  when  these  pro- 
phecies were  fulfilled,  or  to  what  particular  country  they  referred :  what  we 
have  at  present  to  regard  is,  the  advice  in  the  text ;  and  here  let  us, 

I.  Notice  the  object  to  which  our  attention  is  directed — the 
book  of  the  Lord.  This  phrase  primarily  meant  the  prophetic  writings ; 
but  since  the  canon  of  Scripture  has  been  filled  up,  we  understand  by  the 
"  book  of  the  Lord,"  the  whole  Bible,  consisting  of  the  Old  and  New  Tes- 
taments :  these  are  called,  "  the  book  of  the  Lord." 

1.  Because  they  ivere  inspired  by  the  Lord,  2  Tim.  iii.  16,  17.  We  in- 
fer this — from  their  wonderful  preservation — from  the  exact  fulfilment  of  the 
prophecies  with  which  they  abound — from  the  most  stupendous  and  indis- 
putable miracles  recorded  in  them — from  the  grand  and  elevated  subjects  on 
which  they  treat — and  especially  from  the  moral  influence  of  their  doctrines 
in  the  salvation  of  mankind. 

2.  They  abound  with  the  most  correct  and  sublime  descriptions  of  the 
Lord.  One  of  the  ancients  said,  '  The  Bible  is  the  history  of  God.'  It 
describes  the  nature  of  God — what  he  is  in  himself,  and  what  he  is  to  us — 
what  he  has  been  doing,  and  what  he  will  do.  It  records  the  terrible  acts 
of  his  justice — the  grand  displays  of  his  mercy — his  inviolate  faithfulness, 
immaculate  purity,  and  immutable  goodness.  There  is  scarcely  a  question 
which  a  serious  mind  may  be  disposed  to  urge  relative  to  the  Divine  Being, 
which  cannot  be  solved  from  the  Old  and  New  Testaments. 

3.  They  are  sanctioned  by  the  L,ord,  and  he  has  set  his  seal  to  their 
truth,  Isa.  lv.  10,  11  ;  Rom.  i.  16;  1  Thess.  ii.  13.  Oh!  what  great  and 
glorious  success  attends  the  doctrines  contained  in  the  Bible,  when  preached 
in  their  purity.  How  many  blind  eyes  are  opened  !  How  many  hard  hearts 
softened  !  How  many  inveterate  prejudices  subdued  !  How  many  wander- 
ers reclaimed  !  How  many  penitents  cheered  !  And  how  many  immortal 
souls  made  wise  unto  salvation  by  the  Holy  Scriptures  ! 

4.  They  lead  to  the  Lord.  They  find  us  out  in  our  state  of  estrangement 
and  alienation  from  God;  they  t^acli  us  the  way  of  access  unto  God,  by  the 
blood  of  the  atonement;  they  mark  the  steps  by  which  the  prodigal  returns 
to  his  Father ;  they  encourage  him  by  promises,  and  urge  him  by  threaten- 


g  THE    HOLY    SCRIPTURES. 

ings  ;  and  their  most  obvious  tendency  and  design  is,  to  lead  us  "  to  the  rock 
that. is  higher  than"  ourselves. 

II.  Illustrate  the  purposes  for  which  we  are  to  seek  out  of  the 
book  of  the  Lord  and  read. 

1.  To  gain  instructions  The  Bible  is  a  book  of  knowledge.  All  the 
streams  of  sacred  instruction,  which  have  been  flowing  in  every  direction 
through  all  the  Christian  world,  and  fertilizing  the  waste  and  desolate  places 
of  the  earth,  have  arisen  from  this  source.  Do  we  pant  for  knowledge  ? 
Here  it  spreads  its  ample  page  ; 

'  'Tis  revelation  satisfies  all  doubts, 
And  solves  all  mysteries  except  its  own  ; 
And  so  illuminates  the  path  of  life, 
That  fools  discover  it  and  stray  no  more.' 

A  christian  with  a  Bible  in  his  hand  resembles  a  man  standing  on  the  elevat- 
ed summit  of  a  mountain,  "  where  ether  pure  surrounds  him,  and  Elysian 
prospects  rise."  The  dark  clouds  that  hung  over  the  past  are  ah  dissipated, 
and  he  views  the  birth  of  time,  the  formation  of  the  globe,  the  origin  of  evil, 
and  the  long  train  of  miracles,  prophecies,  and  wonders,  with  which  the  Old 
Testament  abounds.  Nor  is  he  less  favored  in  looking  through  the  bright 
vista  of  the  future  years. 

2.  To  gain  examples.  The  Bible  is  a  book  of  models  ;  here  we  see  re- 
ligion enlivened  and  embodied.  The  precepts  of  the  Gospel  describe  what 
men  ought  to  be,  but  in  the  living  characters  we  see  what  they  were ;  and 
there  is  not  a  single  virtue  that  can  adorn  human  nature,  but  what  has  been 
exemplified  in  some  living  characters,  recorded  in  "  the  book  of  the  Lord;" 
such  as  faith  in  Abraham,  meekness  in  Moses,  patience  in  Job,  &c. 

3.  To  gain  excitements.  The  Bible  is  a  book  of  motives. — Knowledge 
and  practice  do  not  always  harmonize.  Men  know  much ;  but  how  few  live 
up  to  what  they  know  !  There  are  no  motives  equal  to  those  which  the 
Bible  presents.  Can  love  allure  us  ?  Here  is  love  "  no  where  to  be  found 
less  than  divine."  Can  terror  awe  us  ?  Here  are  the  terrors  of  the  Lord 
most  awfully  displayed,  in  the  punishments  inflicted  on  the  ungodly.  Oh, 
Avhat  motives  does  "  the  book  of  the  Lord"  display  !  addressed  to  the  under- 
standing, to  the  conscience,  and  to  the  heart. 

4.  To  gain  encouragements.  The  Bible  is  a  book  of  promises  and  con- 
solations ;  they  suit  every  case,  meet  every  emergency,  redress  every  griev- 
ance, scatter  every  doubt,  and  heal  every  wound ;  they  are  pure  in  their 
source,  satisfying  "in  their  nature,  and  perpetual  in  their  duration. 

III.  Offer  a  few  thoughts  as  to  the  manner,  how  we  should  seek 

OUT  OF  THE  BOOK  OF  THE  LORD  AND  READ. 

1.  We  should  do  it  with  deep  seriousness  and  holy  awe  resting  upon  our 
minds.  The  very  thought  that  we  are  about  to  consult  the  oracles  of  eternal 
truth,  which  came  forth  from  God,  and  serve  to  describe  his  nature,  ought  to 
repress  every  feeling  of  levity,  and  every  disposition  contrary  to  serious  god- 
liness. Were  God  again  upon  earth  in  human  form,  and  were  we  to  consult 
him  on  the  great  business  of  our  salvation,  who  can  doubt  but  what  we 
should  do  it  seriously  ? — So  read  his  word. 

2.  We  should  "  seek  out  of  the  hook  of  the  Lord,  and  read,"  with  all 
the  attention  of  which  we  are  capable.  "  Search,''1  said  our  Saviour,  "  the 
Scriptures."  This  is  a  significant  word,  and  is  a  metaphor  taken  from  mi- 
ners, who  dig  deep,  and  search  for  metals  in  the  bowels  of  the  earth.  "  The 
book  of  the  Lord"  has  a  rich  vein  of  heavenly  wisdom  running  through  it, 
whose  merchandise  is  better  than  silver ;  but  this  treasure  lies  deep,  and 


THE    HOLY    SCRIPTURES.  9 

superficial  observers  never  perceive  it :  while  we  read  let  us  seek — bend  the 
whole  force  of  our  minds — call  in  .our  attention — and  repress  every  wander- 
ing thought. 

3.  We  should  do  it  frequently.  If  we  cannot  spare  hours  to  do  it,  let  us 
snatch  moments  ;  and  if  we  cannot  peruse  many  chapters,  let  us  read  single 
verses,  and  treasure  them  up  in  our  memories.  ;*  Thy  word  have  I  hid  in 
my  heart,"  Psa.  cxix.  11.  Let  our  memories  be  sacred  repositories  for  the 
words  of  God. 

4.  We  should  do  it  ivith  much  prayer.  While  you  read,  pray — pray  for 
Divine  illumination.  "  Holy  men  of  old  spake  as  they  were  moved  by  the 
Holy  Ghost ;"  we  need  that  same  teaching,  to  understand  what  they  wrote, 
Psalm  cxix.  18  ;  Prov.  i.  23. 

5.  We  should  do  it  practically.  Let  us  read,  not  merely  to  know,  but  to 
practise  ;  all  knowledge  should  be  influential.  "  If  ye  know  these  things, 
happy  are  ye  if  ye  do  them,"  James  i.  25. 

Infer, 

1.  The  greatness  of  our  privileges.  We  live  in  a  land  of  Bibles,  we 
have  "  the  book  of  the  Lord ;"  and  by  the  help  of  Sunday  schools,  &c,  all 
may  read. 

2.  The  greatness  of  our  obligations — to  know,  love,  praise,  and  obey 
God. 

3.  The  greatness  of  our  guilt,  if  we  abuse  our  privileges,  and  violate  our 
obligations  to  God. 


THE  DIVINE  AUTHORITY  AND  PERFECTION  OF  THE  SCRIPTURES. 

2  Tim.  iii.  16. — "  All  scripture  is  given  by  inspiration  of  God,  and  is  profitable  for  doctrine, 
for  reproof,  for  correction  and  instruction  in  righteousness."     (H.) 

There  are  but  two  possible  ways  of  acquiring  the  knowledge  of  the  mind 
of  God,  and  these  are  reason  and  revelation  ;  reason  is  that  noble  faculty  of 
the  soul  by  which  man  is  distinguished  from  all  inferior  orders  of  creatures, 
and  made  capable  of  moral  government.  When  our  first  parents  were  in  a 
state  of  innocence,  this  alone  was  sufficient  to  acquaint  them  with  every  part 
of  their  duty ;  but  upon  their  disobedience  it  was  so  far  eclipsed,  that  from 
this  time,  the  world,  with  all  its  wisdom  has  neither  been  fully  acquainted 
with  the  perfections  of  the  true  God,  nor  with  the  right  and  acceptable  man- 
ner of  worshipping  him  ;  as  appears  from  the  history  of  those  ages  and  na- 
tions, which  have  not  had  the  advantage  of  revelation.  The  apostle  Paul, 
speaking  of  the  Gentile  world,  says,  "  they  changed  the  glory  of  the  incor- 
ruptible God  into  an  image  made  like  corruptible  man."  Rom.  i.  23,  &c. 
He  admits  they  had  some  little  acquaintance  with  God,  but  not  sufficient  to 
direct  their  practice  ;  for  even  at  Athens,  the  most  learned  city  of  Greece, 
there  was  an  altar  with  this  inscription,  "To  the  unknown  God."  If  we 
look  abroad  into  the  barbarous  nations  at  this  day,  we  shall  find  them  buried 
in  ignorance  and  superstition.  Flow  little  do  they  know  of  the  nature  and 
perfections  of  the  one  living  and  true  God,  and  of  his  reasonable  service  !  and 
2 


10  *  THE    HOLY    SCRIPTURES. 

how  dim  are  the  remains  of  natural  light,  with  regard  to  the  terms  of  accept- 
ance with  him  !  all  which  demonstrates  the  necessity  and  usefulness  of  a  Di- 
vine revelation,  or  of  that  clear  and  bright  discovery  of  his  will,  contained  in 
the  scriptures  of  the  Old  and  New  Testament ;  which,  according  to  the  apos- 
tle, are  given  by  the  inspiration  of  God,  and  are  profitable  for  doctrine. 
I.  The  scriptures  of  the  old  and  new  testament  are  given  by  the 

INSPIRATION  OF   GoD. 

By  the  scriptures,  the  apostle,  in  our  text,  means  chiefly  the  Old  Testa- 
ment, for  the  canon  of  the  New  was  not  yet  finished  ;  and  by  their  being  in- 
spired, that  those  ancient  prophecies  came  not  by  the  will  of  man,  but  holy 
men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost. 

In  order  to  judge  whether  persons  are  inspired,  we  must, 

1 .  Inquire  into  their  moral  character :  Are  they  virtuous  and  holy  per- 
sons 1  These  dare  not  deceive,  nor  deliver  any  thing  as  a  revelation  from 
God,  but  what  they  are  fully  satisfied  they  have  received  from  him.  If  a 
pretender  to  inspiration  should  denounce  some  remarkable  judgment  to  be  in- 
flicted for  our  vile  crimes,  and  should  himself  be  notoriously  guilty  of  those 
vices ;  it  is  not  reasonable  to  suppose,  we  should  receive  him  as  a  prophet  sent 
from  God. 

2.  We  must  examine  into  their  doctrine.  Is  the  doctrine  they  teach  ac- 
cording to  godliness  ?  A  Divine  revelation  must  have  a  tendency  to  promote 
Divine  knowledge  and  virtue,  not  only  by  teaching  men  to  deny  ungodliness, 
but  also  to  live  soberly,  and  righteously.  Again,  do  they  exalt  the  Divine  glory 
and  majesty,  and  abase  the  creature  so  far,  as  that  no  flesh  should  glory  in 
his  sight  ? 

3.  We  must  consider  the  credentials,  or  external  proofs  of  their  mission  ; 
which  are  principally, 

1.  Miracles.  There  can  be  no  stronger  evidence  of  a  Divine  mission  than 
this.  When  Moses  was  sent  with  a  massage  to  Pharaoh,  the  Lord  said  to 
Moses  and  Aaron,  "  When  Pharaoh  shall  speak  to  you,  saying,  Show  a  mir- 
acle, then  take  your  rod."  Ex.  vii.  9.  By  Avhich  it  appears,  that  in  those 
early  times,  miracles  were  esteemed  a  convincing  proof  of  a  Divine  mission. 
Our  Lord  appeals,  upon  all  occasions,  to  his  miracles.  When  John  the  Bap- 
tist sent  to  inquire  of  him,  "  Whether  he  was  the  Christ?"  He  replies,  "  Go 
tell  your  master,  that  the  blind  receive  their  sight."  Matt.  xi.  5.  How  oft- 
en did  he  point  the  scribes  and  pharisees  to  his  mighty  works,  as  well  as  his 
disciples  ?  (John  xiv.  11,)  "  Believe  me  that  I  am  in  the  Father." 

2.  Fulfilment  of  prophecy.  No  mere  man  can  foretell  what  shall  be  on 
the  morrow,  much  less  in  ages  far  remote.  This  is  the  sole  prerogative  of 
the  great  God ;  as  he  alone  searches  and  tries  the  reins  and  the  heart,  so  he 
only  can  foretell  the  end  from  the  beginning.  When  therefore  a  prophet 
speaks  in  the  name  of  the  Lord.     Deut.  xviii.  20. 

Now  all  these  marks  and  characters  of  inspiration  are  no  where  so  conspic- 
uous as  in  the  Holy  Scriptures.  Moses,  David,  Solomon,  Daniel,  and  the 
rest  of  the  prophets,  were  pious  and  upright  men,  and  it  is  no  inconsiderable 
proof  of  their  integrity,  that  they  have  left  their  own  faults  and  infirmities  on 
record.  Their  doctrines  are  reasonable,  just,  and  good,  tending  to  promote 
the  glory  of  God  and  the  happiness  of  men.  What  sublime  strains  of  devo- 
tion are  in  the  Psalms  of  David !  What  excellent  rules  for  the  conduct  of 
life  in  the  writings  of  Solomon !  and  how  glorious  does  the  God  of  Israel 
shine  throughout  all  the  prophets  !  how  kind  and  gracious  are  his  promises  ! 
how  awful  his  threatenings  !  and  how  wonderfully  is  his  majesty  supported 
bv  the  numerous  representations  of  the  infinite  distance  and  disproportion  be- 


THE    HOLY    SCRIPTURES.  H 

tween  him  and  his  creatures  !  These  holy  men  believed  themselves  inspired, 
for  they  tell  us  the  word  of  the  Lord  came  unto  them  at  such  a  time ;  and 
Avhen  they  spake,  it  is  with,  "  Thus  saith  the  Lord." 

And  with  regard  to  the  New  Testament,  the  evidence  of  its  Divine  author- 
ity is  as  strong  as  the  nature  of  things  will  admit.  The  apostle  tells  us, 
"That  God,  who  at  sundry  times,  and  in  divers  manners,"  Heb.  i.  1.  So 
that  if  Jesus  Christ  be  the  Son  of  God,  it  will  certainly  follow,  that  his  doc- 
trine could  be  no  other  than  a  Divine  revelation.  And  this  appears  in  many 
prophecies  of  the  Old  Testament.  It  was  prophesied  of  the  Messiah,  "  that 
he  should  be  incarnate  before  the  sceptre  departed  from  Judah  ;  that  he  should 
he  born  of  a  virgin  ;  that  he  should  be  of  the  seed  of  David,  and  of  the  tribe 
of  Judah  ;  that  the  place  of  his  nativity  should  be  Bethlehem,  a  village  of  Ju- 
dea  ;  that  his  name  should  be  Immanuel ;  that  he  should  appear  in  the  form  of 
a  servant,  and  after  a  mean  and  contemptible  life,  should  be  betrayed  by  one 
of  his  own  household,  and  cut  off  for  the  sins  of  the  people."  It  was  there- 
fore with  the  highest  reason  that  our  Saviour  upbraided  his  countrymen  for 
their  unbelief.     "  O  fools,  and  slow  of  heart."     Luke  xxiv.  25,  26. 

Besides,  how  illustriously  do  the  other  characters  of  inspiration,  already 
mentioned,  shine  forth  in  the  person  of  Christ,  who  was  holy,  harmless,  un- 
defiled ;  whose  doctrines  were  so  rational  and  sublime,  that  the  people  won- 
dered at  the  gracious  words  that  proceeded  out  of  his  mouth.  The  miracles 
which  he  wrought  in  confirmation  of  his  doctrine  were  so  clear  and  surpris- 
ing, that  nothing  but  the  extremest  obstinacy  and  malice  could  withstand  their 
evidence.  But  as  there  were  many  doctrines  necessay  to  be  known,  which 
the  apostles  of  our  blessed  Saviour  could  not  receive  from  him  in  his  state  of 
humiliation  and  suffering ;  he  therefore  promised  after  his  ascension  into 
heaven,  to  inspire  them  with  the  extraordinary  gift  of  the  Holy  Spirit,  where- 
by they  should  be  led  into  all  truth,  and  qualified  to  declare  to  the  Gentiles 
"the  whole  counsel  of  God."  Accordingly,  on  the  day  of  Pentecost,  when 
the  apostles  were  gathered  together  in  one  place,  "  the  Holy  Ghost  came 
upon  them,  and  enabled  them  not  only  to  speak  divers  languages,  but  to  con- 
firm the  doctrines  they  taught  with  signs  and  wonders." 

II.  The  perfection  or  sufficiency  of  the  scriptures. 

It  is  said  in  the  preceding  verse,  "  that  they  are  able  to  make  us  wise  to 
salvation;"  and  in  the  text,  "  that  they  are  profitable  for  doctrine,  for  reproof." 
By  the  sufficiency  of  the  Holy  Scriptures,  we  mean,  that  they  contain  all 
things  necessary  to  be  believed  and  practised  ;  the  law  of  Moses  was  so 
complete  a  direction  of  the  faith  and  obedience  of  the  Jews,  that  the  addition 
of  the  Scribes  and  Pharisees  were  both  useless  and  vain.  Matt.  xv.  29.  In 
like  manner  the  writings  of  the  New  Testament  are  a  perfect  standard  to  us 
Christians;  for  all  things  that  our  blessed  Lord  heard  of  his  Father,  he  made 
known  to  his  apostles,  and  the  apostles  to  the  churches.  Acts  xx.  26,  27,  "  I 
take  you  to  record." 

But  the  perfection  of  the  Holy  Scriptures  may  be  farther  illustrated  from 
the  particulars  in  my  text,  as, 

1.  They  are  profitable  for  doctrine ;  to  acquaint  us  with  our  lost  and  mis- 
erable condition  by  sin,  and  the  train  of  fatal  consequences  that  attend  it, 
with  our  recovery  by  Christ,  the  covenants  of  redemption  and  grace,  the 
offices  of  Father,  Son,  and  Spirit,  in  the  work  of  our  redemption,  and  with 
all  those  "  other  mysteries,  which  were  kept  secret  since  the  world  began." 
Rom.  xvi.  25. 

2.  For  reproof;  or  the  discovery  of  our  pernicious  errors  in  doctrine  and 
practice.      When  the  gospel  was  first  preached  among  the  idolatrous  nations 


12.  THE    HOLY    SCRIPTURES. 

their  dumb  idols  were  thrown  down,  and  their  superstitious  vanities  fled  be- 
fore it,  as  the.  shadows  of  the  night  before  the  rising  sun.  The  scriptures 
are  now  the  standard  of  truth  ;  and  if  men  preach  not  agreeably  thereto,  it  is 
because  there  is  no  light  in  them.  A  text  of  scripture,  rightly  explained  and 
applied,  is  as  full  a  confutation  of  error  to  a  Christian,  as  a  mathematical  de- 
monstration to  a  philosopher. 

3.  The  scriptures  are  profitable  for  correction  of  vice  and  wickedness  ; 
"  wherewithal  (says  the  Psalmist)  should  a  young  man  cleanse  his  way  ?" 
Ps.  cxix.  There  we  have  a  collection  of  all  Christian  graces  and  duties, 
with  their  opposite  vices :  the  fruits  of  the  Spirit  and  of  the  flesh  are  distin- 
guished with  the  greatest  propriety ;  and  the  most  engaging  motives  to  the 
practice  of  the  one,  and  awful  threatenings  against  the  other,  are  represented 
with  the  greatest  strength  and  advantage. 

4.  For  instruction  in  righteousness  ;  that  is,  either  in  the  righteousness  of 
Cod,  which  is  by  faith  of  Jesus  Christ  unto  all,  and  upon  all,  that  believe; 
or  in  the  practice  of  moral  righteousness,  the  nature  and  excellency  of  which 
are  better  explained  and  illustrated  in  the  sermons  of  our  blessed  Saviour,  than 
in  all  the  writings  of  the  ancient  philosophers. 

The  precepts  of  the  Bible  are  so  many  excellent  rules  for  a  holy  life,  and 
the  promises  are  Divine  encouragements  to  it :  "  Having  therefore  these  pro- 
mises, dearly  beloved,"  2  Cor.  vii.  1.  In  a  word,  the  Holy  Scriptures  are 
sufficient  to  all  the  purposes  of  religion. 

III.  Their  clearness  and  perspicuity. 

There  are  sublime  speculations,  which  may  employ  the  thoughts  of  the 
most  learned  inquirer  after  truth ;  as  well  as  the  deep  things  of  God,  which 
the  angels  are  desirous  to  look  into :  and  there  are  also  the  principles  of  the 
doctrine  of  Christ;  that  is,  the  "milk  of  the  word,"  or  the  softest  and  gen- 
tlest food  which  is  fit  for  babes,  as  the  other  is  for  strong  men.  The  doc- 
trines of  the  greatest  consequence,  such  as  repentance  towards  God,  and  faith 
in  our  Lord  Jesus  Christ,  the  certainty  of  a  future  state,  of  the  resurrection 
of  the  dead,  and  of  judgment  to  come,  are  most  clearly  revealed.  The  love 
of  God,  and  of  our  neighbour ;  together  with  the  necessity  of  universal 
holiness,  charity,  and  good  works,  run  through  the  whole  of  the  New  Tes- 
tament, and  are  placed  in  so  strong  a  light,  that  pei'sons  of  the  meanest  ca- 
pacities cannot  but  understand  them.     Besides, 

1.  The  Holy  Scriptures  are  written  in  the  vulgar  language,  and  therefore 
designed  for  the  use  of  the  common  people.  The  Old  Testament  was  writ- 
ten in  the  language  of  the  Jewish  nation,  and  a  portion  of  it  read  in  their 
synagogues  every  Sabbath-day.  The  New  Testament  was  written  in  Greek, 
which  was,  at  that  time,  the  general  language ;  and  St.  Paul's  epistles  were 
read  in  the  churches.  Now  can  we  suppose,  that  the  scriptures  should  be 
read  to  the  common  people,  and  they  not  capable  to  understand  them  ?  could 
not  the  Spirit  of  God  write  clearly  ;  or  would  he  not  ?  To  say  the  former 
is  blasphemy ;  and  to  affirm  the  latter,  is  in  effect  to  say,  the  scriptures  are 
no  revelation  to  the  churches  :  for  if  they  cannot  understand  them  after 
their  best  inquiries,  they  might  almost  as  well  have  been  without  them. 

2.  Our  Saviour,  in  his  sermons  to  the  people,  appeals  to  the  scriptures, 
and  exhorts  his  countrymen  the  Jews  to  search  them.  "  Search  the  scrip- 
tures." John  v.  39.  The  noble  Bereans  are  commended  for  this  practice, 
Acts  xvii.  11  ;  and  young  Timothy  appears  to  have  been  acquainted  witli 
them  from  his  childhood. 

Remark, 

I.  Hence  we  may  learn,  that  the  religion  of  a  Christian   should  be  his 


THE    HOLY    SCRIPTURES.  13 

Bible ;  because  it  contains  the  whole  revealed  will  of  God,  and  is  a  perfect 
rule  of  faith  and  practice.     It  is  also  a  more  sure  word  of  prophecy. 

2.  Let  us  be  thankful  that  we  have  the  scriptures  in  the  vulgar  language. 
Christianity  was  professed  a  thousand  years  in  this  island  before  the  Bible 
was  translated  into  English.  This  was  one  of  the  peculiar  blessings  of  the 
Reformation. 

3.  Let  us  revive  this  neglected  duty  of  reading  the  scriptures.  It  is  both 
a  delightful  and  useful  employment.  "  Whatsoever  things  were  written 
aforetime  were  written  for  our  learning."  It  was  enjoined  the  Israelites, 
upon  their  coming  out  of  Egypt  into  the  land  of  Canaan,  that  they  should 
not  only  love  the  Lord  their  God,  but  "  the  words  which  I  command  thee 
this  day."  Deut.  vi.  5 — 7. 

4.  When  we  read  the  scriptures,  let  us  consider  them  not  as  the  words  of 
men,  but  as  in  deed  and  truth  the  word  of  God.  If  some  things  are  above 
our  capacities,  let  us  remember,  "  that  the  foolishness  of  God  is  wiser  than 
man."  Let  us  read  the  scriptures  therefore  with  reverence,  and  endeavor  to 
understand  them,  as  well  as  we  can,  by  comparing  spiritual  things  with 
spiritual. 

5.  In  judging  of  controversies  among  Christians,  let  us  not  be  carried 
away  by  the  authority  of  great  names  or  numbers.  Councils,  and  fathers, 
and  synods,  may  be  mistaken  in  their  decrees  ;  but  the  word  of'  God  is  in- 
fallible.    Here  we  are  safe,  and  no  where  else. 

6.  When  we  read  the  scriptures,  let  us  pray  for  the  instructions  and  teach- 
ings of  the  Holy  Spirit;  for  it  is  not  sufficient,  that  the  light  of  the  gospel 
shines  around  us,  unless  the  Spirit  of  God,  who  once  commanded  light  to 
shine  out  of  darkness,  shines  in  our  hearts.  "  Then  opened  he  their  under- 
standings, that  they  might  understand  the  scriptures.  Lord,  open  our  eyes, 
that  we  may  behold  the  wondrous  things  out  of  thy  law." 


ADVANTAGES  OF  POSSESSING  THE  SCRIPTURES. 

f  Romans  iii.  1,  2. — What  advantage  then  hath  the  Jew  :  or  what  profit  is  there  of  circum- 
cision? Much  every  way:  chiefly,  because  that  unto  them  were  committed  the  oracles 
of  God.     (Pr.) 

Paul's  leading  object  in  the  whole  of  this  epistle  is  to  show  that  a  sin- 
ner's justification  with  God  is  by  faith  in  Jesus,  in  opposition  to  the  works 
of  the  law.  The  Jews  were  for  trusting  in  circumcision  as  the  ground  of 
acceptance  ;  and  the  apostle  admits,  that  if  they  had  not  sinned,  circumcision 
as  well  as  other  acts  of  obedience  might  be  pleaded  ;  but  that  having  sinned, 
their  circumcision  was  nothing,  and  there  was  no  justification  with  God  on 
that  ground  :  chap.  ii.  25 — 29. 

The  words  of  the  text  are  then  introduced  as  containing  an  objection ;  to 
which  the  proper  answer  is  given — 

I.  Consider  the  character  here  ascrieed  to  the  Holy  Scriptures  : 

THEY  ARE    "  THE  ORACLES  OF  GOD." 


14  THE    HOLT    SCRIPTURES. 

1.  Observe,  an  Oracle  is  the  speech  or  answer  of  a  deity,  or  of  some 
supposed  deitv ;  as  a  temple  is  the  residence  of  a  deity,  either  real  or  imagi- 
nary.   The  heathens  had  their  oracles,  which  they  consulted  on  every 

occasion,  though  they  were  altogether  a  delusion,  and  a  mere  piece  of  priest- 
craft.   But  though  all  these  were  counterfeits,  yet  there  were  true  ora- 
cles ;  and  these  are  the  Word  of  the  true  and  living  God. 

The  holy  Scriptures  are  called  oracles  in  other  passages,  as  Avell  as  in  this. 
In  Acts  vii.  38,  they  are  denominated  "  the  lively  oracles."  They  are  not 
an  old  dead  history  about  persons  and  things  long  ago,  but  are  what  concern 
the  living  at  this  day.  They  are  not  like  the  dead  languages,  but  are  them- 
selves a  living  language,  in  which  every  man  hears  in  his  own  tongue  the 
wonderful  works  of  God. 

God's  precepts  are  the  same  now,  as  when  they  were  delivered  at  Sinai. 
They  are  not  grown  obsolete,  but  are  still  in  force,  and  are  spoken  to  us  as 

well  as  to  them.     Deut.  v.  3. His   threatnings  are  the   same  now  as 

then,  and   God  means   the  same  by  them  as  he  ever  did,  and  they  are  all 

equally  in  force. The  promises  are  all  the  same :  it  is  God  that  still 

invites  us,  saying,  '  Come  ye  to  the  waters :'  and  the  invitations  are  equally 
addressed  to  us  as  to  those  of  old.       • 

2.  The  Scriptures  are  called  oracles  as  containing  the  first  principles  of 
religion:  thus  in  Heb.  v.  12. They  contain  indeed  a  fund  of  wis- 
dom and  knowledge,  as  well  as  first  principles,  and  are  therefore  to  be  re- 

•  garded  as  the  standard  of  truth.  Hence  if  any  one  speak  or  teach,  let  him 
do  it  as  the  oracles  of  God  speak,  and  be  careful  that  his  doctrine  corres- 
ponds with  that  rule.   1  Pet.  iv.  11. 

3.  In  some  instances  the  oracles  of  God  are  contrasted  ivith  the  oracles 

of  the  heathen,  as  in  Isai.  xlv.  19. The  heathen  oracles  were  chiefly 

distinguished  by  three  things. They  affected  a  mysterious  conceal- 
ment :  but  the  oracles  of  God  court  examination. They  disappointed 

those  who   trusted  in  them  :  but  the  Lord  '  never  said  to  the  seed  of  Jacob 

seek  ye  me  in  vain.' They  were  of  an  immoral   tendency,  had  no 

regard  to  righteousness,  but  taught  and  encouraged  what  was  evil,  and  con- 
sulted only  the  sinful  inclinations  of  the  people :  but  the  oracles  of  God  de- 
clare '  the  things  that  are  right,'  without  consulting  the  sinful  propensities  of 
men,  and  whether  they  would  regard  it  or  not. 

II.  Consider  the  advantage  of  possessing  the  sacred  writings  ;  this 

IS    "  MUCH  EVERY  WAY." 

It  was  the  distinguishing  privilege  of  the  Jews,  that  unto  them  were  com- 
mitted the  oracles  of  God ;  and  it  is  also  one  of  our  principle  advantages. 
We  cannot  so  well  estimate  the  worth  of  any  thing  as  by  consid- 
ering the  condition  of  those  who  are  without  it ;  our  commonest  mercies  are 

all  undervalued,  because  they  are  common. The  sun  rises  every  day, 

and  fills  the  world  with  light,  and  we  think  little  of  it ;  but  if  we  were  left 
in  darkness  for  several  months,  we  should  then  be  taught  to  estimate  its 
value. 

Could  we  but  see  the  state  of  the  heathen  world,  and  compare  it  with  our 
own ;  could  we  but  compare  their  general  morals  with  those  of  christian 
countries,  we  should  be  more  fully  aware  of  the  advantages  which  we  en- 
joy.   The  Scriptures  have  an  effect  on  men  in  general,  who  them- 
selves have  no  love  to  righteousness ;  and  they  are  compelled  to  act  with 

some  degree  of  decorum  and  good  order. David  having  been   driven 

away  among  the  heathen,  by  the  persecutions  of  Saul,  and  obliged  to  wan- 
der in  the  land  of  Moab,  and  among  the  Philistines,  was  led  from  hence  to 


THE    HOLY    SCRIPTURES.  15 

form  an  idea  of  the  incomparable  worth  of  the  holy  Scriptures  ;  and  then"  it 
was,  very  probably,  that  he  wrote  his  encomiums  in  the  nineteenth  psalm, 
and  also  in  the  cxixth, 

Some  of  the  advantages  of  having  the  Scriptures  will  appear,  if  we  con- 
sider more  particularly  the  following  things — 

1.  What  a  flood  of  light  they  pour  upon   that  subject  which  belongs  to 

our  best  interests. All  men  are  convinced  that  they  are  sinners,  for 

all  have  a  conscience  ;  yet  by  nature  are  wholly  in  the  dark,  not  knowing 
whither  they  are  going,  nor  what  shall  be  hereafter. Oh  the  impor- 
tance of  that  word,  which  shineth  as  a  light  in  a  dark  place,  and  shows  us 
the  way  of  life  !  If  heathens  ask,  what  shall  we  do  to  be  saved ;  none  of 
their  oracles,  none  of  their  priests  can  tell.  Neither  Greece  nor  Rome  with 
all  their  learning,  could  answer  such  a  question  as  this.  But  when  the  Phil- 
ippian  jailor  proposed  such  a  question  to  Paul  and  Silas,  they  could  answer 
and  say,  Believe  on  the  Lord  Jesus  Christ,  and  thou  shalt  be  saved. 
There  is  now  no  need  to  ascend  into  heaven,  and  descend  into  the  deep :  the 
word  is  nigh  us,  and  it  tells  us  all  things.  Rom.  x.  6 — 9. 

2.  Consider  how  plain  the  directions  are  which  the  Scriptures  give  on  the 
subject  of  obedience.  The  poor  heathens  are  trying  to  please  God,  or  rather 
their  idols,  in  a  thousand  different  ways,  yet  know  not  how  :  but  the  sacred 
oracles  will  tell  us  at  once,  and  in  one  word,  wherein  the  whole  law  is  con- 
tained.   God  does  not  require  such  kind  of  sacrifices  as  their  idols 

are  supposed  to  do :  his  words  are,  '  My  son,  give  me  thy  heart.'  What 
does  he  require,  but  that  we  love  mercy,  and  walk  humbly  with  him. 

The  original  inhabitants  of  this  island  had  their  wicked  idols,  like  those  of 
Moloch,  in  which  they  burned  thousands  of  human  beings  alive,  in  honor 
of  their  deities. 

Whatever  use  we  may  make  of  the  oracles  of  God,  and  however  much 
they  may  be  abused,  they  are  of  the  greatest  importance  in  themselves,  and 
it  is  our  chief  glory  to  possess  them. 

3.  They  are  the  principal  means  which  God  has  used  in  the  conversion 
of  sinners.  '  The  law  of  the  Lord  is  perfect,  converting  the  soul ;  sure, 
making  wise  the  simple.'  The  ivorks  of  God  did  not  convert  men  then, 
any  more  than  they  do  now,  though  they  declare  his  glory,  and  his  handy 
work.  Psal.  xix. 

It  is  by  the  truth  that  we  are  saved ;  the  gospel  is  the  power  of  God  unto 
salvation ;  and  whenever  the  time  come  that  all  shall  know  the  Lord,  and  be 
made  righteous,  and  when  all  the  people  shall  praise  him ;  it  shall  be  by  his 
way  being  made  known  upon  earth,  and  his  saving  health  among  all  nations. 
Psal.  lxvii.  2. The  history  of  the  mission  to  India  confirms  this  re- 
mark: from  the  time  that  they  translated  and  circulated  the  Scriptures,  the 
Lord  began  to  bless  them,  and  not  till  then. 

III.  Application  of  the  subject. 

1.  If  the  oracles  of  God  were  of  so  much  advantage  to  the  Jews,  they 
are  much  more  so  to  us.  We  have  also  the  New  Testament,  which  is  the 
accomplishment  of  the  Old:  such  an  addition  to  the  sacred  oracles  is  of  in- 
finite importance. If  David  could  say  so  much  of  the  five  books  of 

Moses,  which  were  nearly  all  that  was  extant  in  his  day ;  what  would  he 
have  said  of  the  whole  Bible  as  we  possess  it  in  our  day !  • 

2.  What  a  motive  is  presented  for  attempting  to  diffuse  the  knowledge  of 

the  Scriptures  all  around  us. If  we  wish  to  see  mankind  blessed 

and  made  happy,  let  us  give  to  them  the  words  of  eternal  life. 


16 


THE    HOLY    SCRIPTURES. 


The  instruction  of  the  children  of  the  poor  is  in  this  view  a  most  desira- 
ble object.  There  are  many  public  charities,  and  also  charity  schools,  which 
have  their  use :  but  Sunday  schools  in  particular  have  an  object  in  view 
which  distinguishes  them  from  all  the  rest — that  of  giving  access  to  the  holy 

Scriptures. They  give  the  key  of  knowledge,  which  is  one  of  the 

chief  advantages  of  true  religion. 

3.  Let  us  remember  that  the  oracles  of  God  will  be  of  no  ultimate  advan- 
tage to  us,  unless  we  are  brought  truly  to  believe  and  to  embrace  them,  so 

as  to  live  under  their  holy  influence. Without  this,  they  will  only 

be  a  swift  witness  against  us  in  the  last  day. 


ON  THE  PERFECTION  OF  THE  SCRIPTURES. 

Psalms  cxix.  96. — But  thy  commandment  is  exceeding  broad.    (H.) 

By  commandment,  the  Psalmist  here  means  the  whole  will,  word,  and  law 
of  God,  as  it  is  contained  in  the  Holy  Scriptures.  And  I  intend  from  these 
words  to  discourse  concerning  the  fulness,  perfection,  and  sufficiency  of  that 
word  and  law. 

I.  The  perfection  of  the  Holy  Scriptures  will  appear,  if  we  con- 
sider THEM  WITH  RESPECT  TO  THEIR  AUTHOR  AND  ORIGINAL. 

This  word  the  almighty  God  has  spoken ;  this  law,  or  this  commandment, 
the  infinite  Jehovah  has  made  and  given.  As  the  child  bears  the  image  of 
the  parent,  and  the  wax  receives  the  impression  of  the  seal,  so  these  sacred 
oracles  breathe  forth  the  spirit  of  their  great  Author ;  and  do  in  every  page 
confess  the  likeness  which  they  have  to  their  Divine  original. 

The  unparalleled  excellence  of  the  Divine  nature,  the  glories  of  the  su- 
preme Majesty,  are  here  expressed,  as  the  features  of  a  man's  face  are  visi- 
ble in  the  glass  wherein  he  looks. 

These  scriptures  are  not  of  a  common  birth ;  "  all  scripture  is  given  by 
the  inspiration  of  God ;  and  holy  men  spake  as  they  were  moved  by  the 
Holy  Ghost." 

Now  there  is,  in  the  word  and  law  of  God,  a  perfection  of  holiness  and 
purity ;  of  truth  and  certainty ;  of  righteousness  and  justice  ;  of  wisdom 
and  knowledge ;  of  mercy  and  goodness ;  of  perpetuity  and  duration.  Ps. 
xix.  7 — 9. 

II.  If  we  consider  the  subject  matter. 

It  is  said  of  the  authority,  excellency,  and  perfection  of  our  Lord's  doc- 
trine, that  "  never  man  spake  like  this  man."  The  gospel  contains  the 
words  which  our  Lord  spake :  of  which  our  Lord  gives  the  truest  and  fair- 
est description,  when  he  says,  "The  words  which  I  speak,  they  are  spirit 
and  they  are  life."  There  is  that  spirit  of  heavenly  light,  life,  and  love ; 
there, is  that  Divine  virtue,  and  that  exquisite  beauty,  in  these  sacred  writ- 
ings, that  no  other  composure  can  parallel. 

Here  we  have  the  nature  of  God  discovered,  the  lines  of  sovereign  power 
and  wisdom  drawn  in  the  clearest  brightness.  Much  of  God  may  be  read 
in  his  creatures  ;  "  the  invisible  things  of  him."     Rom.  i.  20. 


THE    HOLY   SCRIPTURES.  17 

But  the  most  complete  and  attractive  attributes  of  God,  are  nowhere  so 
amply  displayed,  as  in  this  revelation  he  has  made  of  himself  in  his  word  : 
from  this  book  do  the  brightest  beams  of  Divine  love  break  out  upon  us  in 
the  most  astonishing  manner.  The  perfection  of  the  scriptures,  will  appear, 
if  we  consider  the  usefulness  of  the  histories,  the  certainty  of  the  prophe- 
cies, the  wisdom  of  the  laws,  the  sanctity  of  the  morals,  the  loftiness  of.  the 
mysteries,  the  brightness  of  the  examples,  the  preciousness  of  the  promises 
on  the  one  hand,  and  the  terror  of  the  judgments  on  the  other. 

Here  are  contained  the  deep  things  of  God,  the  unfathomable  secrets  of 
infinite  wisdom.  Here  we  have  discovered  to  us  the  adorable  mystery  of 
the  Trinity,  the  incarnation  of  the  Son  of  God,  the  fall  of  man,  and  the  cor- 
ruption of  our  nature  by  it,  the  various  windings  of  Providence,  concerning 
which  we  have  reason  to  break  out  with  astonishment,  "  O  the  d^pth  !" 

How  important  are  the  discoveries  of  a  future  state  of  inexpressible  rewards 
and  punishments,  of  the  solemn  and  august  appearance  of  the  great  and  last 
day.  How  admirable  are  the  rules  of  life,  how  strict  the  precepts  of  virtue. 
What  a  complete  treatise  of  practical  religion  have  we  given  to  us  in  our 
Saviour's  sermon  on  the  mount.  There  are  such  bright  images  of  piety, 
such  refined  rules  of  holy  living,  such  as  by  far  outdo  all  the  former  institu- 
tions of  religion  and  philosophy.  They  never  taught  the  duty  of  loving  our 
enemies,  mortifying  our  anger,  abstaining  from  revenge,  the  necessity  of  for- 
giving injuries.  These  are  some  of  the  peculiar  perfections  and  excellences 
which  belong  to  the  laws  of  Christ. 

III.  The  next  instance  wherein  the  perfection  of  the  scriptures 

CONSISTS,  IS  THE  MANNER  IN  WHICH  THEY  ARE  WRITTEN. 

In  the  word  of  God  there  is  not  only  a  profound  treasure  of  the  most  ex- 
cellent matter,  but  those  holy  and  heavenly  truths  are  also  delivered  in  the 
most  majestic  strains  of  oratory,  and  with  all  the  ornaments  of  the  most  ex- 
alted rhetoric.  Words  are  nowhere  arranged  in  a  more  attractive  order,  nor 
do  the  triumphs  of  sacred  eloquence  shine  in  any  author  with  greater  splen- 
dour, nor  flow  with  an  evener  stream.  How  wonderful  and  surprising  are 
the  descriptions  which  Job  in  chaps,  xxxvii.  xxxviii.  and  xxxix.,  gives  us 
of  the  Divine  power  and  providence  !  In  how  fine  and  poetical  a  strain  are 
the  songs  of  Moses  and  Deborah  composed !  and  with  how  much  beauty  of 
style,  as  well  as  height  of  devotion,  is  the  book  of  the  Psalms  replenished ! 
How  lofty  and  intricate  are  some  of  the  prophets  !  how  pathetical  and  terri- 
ble are  others  !  and  some,  again,  how  mild  and  gende  !  What  refined  wis- 
dom, what  deep  experience,  what  admirable  observations  of  human  policy, 
have  we  in  the  writings  of  Solomon !  What  noble  characters,  and  lively 
images  of  things,  have  we  dispersed  in  those  instructive  pages !  How  inim- 
itably is  the  passion  of  grief  set  forth  in  the  Lamentations  of  Jeremiah  ! 

"  One  would  think,"  says  Dr.  South,  "  that  every  letter  was  wrote  with  a 
tear,  every  word  was  the  sad  accent  of  a  breaking  heart ;  that  the  penman 
was  a  man  compacted  of  sorrows,  and  disciplined  to  mourning ;  that  he 
never  breathed  but  in  sighs,  nor  spoke  but  in  a  groan." 

Hom^  awful  and  dreadful  is  the  account  which  Moses  gives  us  of  the  pub- 
lication of  the  law  :  God  descended  in  fire  and  smoke,  and  the  people  did 
not  only  fear,  but  the  hill  shook,  and  the  mountain  did  exceedingly  quake 
and  tremble.  Nothing  can  give  us  a  juster  idea  of  omnipotent  power,  than 
that  expression  of  Moses,  when  God  says,  "  Let  there  be  light,  and  there 
was  light.  He  spake  the  word,  and  it  was  done ;  he  commanded  and  it 
stood  fast." 

How  exactlv,  and  with  how  much  harmonv,  have  die  evangelists  written 
3 


18  THE    HOLY   SCRIPTURES. 

<5f  the  life  and  passion  of  our  Saviour  !  How  strongly  do  the  mysteries  of 
Divine  grace  and  goodness  flow  in  the  epistles  !  What  a  glorious  descrip- 
tion have  we  of  the  New  Jerusalem.  Rev.  xxi.  23.  Indeed,  none  can  de- 
scribe the  excellency  and  dignity  of  the  whole  composition  of  the  New 
Testament. 

IV.  The  excellency  of  the  scriptures  will  appear,  if  we  consider 

THE  DESIGN  FOR  WHICH  THEY  ARE  REVEALED. 

The  intent  of  their  promulgation  is  glorious.  There  is  no  book  in  the 
world  that  is  so  adapted  for  the  raising  our  minds,  refining  our  judgments, 
spiritualizing  our  affections,  and  advancing  our  hearts  to  the  imitation  of  God. 

One  great  end  of  this  inspired  book  is,  to  direct  us  to  the  knowledge  of 
God,  his  being,  nature,  and  attributes.  God  hath  made  himself  known  by 
his  works  ;  but  he  has  done  this  more  perfectly  by  his  word.  In  the  one, 
he  has  shown  his  back-parts,  as  once  he  did  to  Moses;  but,  in -this,  he  has 
uncovered  his  face. 

Another  end  of  the  Holy  Scriptures  is  to  lead  us  into  the  knowledge  of 
the  providence  of  God ;  his  various  dealings  with  his  church  and  people  in 
all  ages  ;  how  he  has  protected  them  by  his  power,  corrected  then!  by  his 
judgments,  comforted  them  by  his  Spirit,  ruled  them  by  his  laws. 

To  make  us  complete  and  universal  in  our  obedience,  that  the  upright- 
ness which  we  lost  by  the  fall,  may  be  repaired  and  restored  by  the  Spirit  of 
grace. 

To  give  us  a  true  and  just  notion  of  ourselves,  to  abate  our  pride,  to  show 
us  what  we  are,  and  from  whom  we  have  received  our  all. 

To  give  us  right  thoughts  concerning  the  world,  the  vanity  and  uncertainty 
of  every  creature. 

They  do  in  the  best  manner  direct  us  to  our  great  end,  the  glory  of  God, 
and  the  salvation  of  our  souls.  In  all  which  particulars,  we  must  say  of  the 
law  of  God, 

"Thy  commandment  is  exceeding  broad,"  i.  e.  it  is  exceeding  perfect, 
wanting  nothing,  either  to  declare  the  greatness  of  its  Author,  or  to  contribute 
to  the  happiness  of  man. 

Observe, 

If  the  scriptures  are  thus  excellent  and  perfect,  in  their  original  compos- 
ure and  design  ;  if  we  have  in  them  so  great  and  so  worthy  a  rule  and  direc- 
tion of  life  and  manners  ;  then  from  hence  it  will  follow,  that  we  cannot  em- 
ploy our  time  better  than  in  searching  this  rule,  than  in  reading  and  studying 
die  scriptures,  which  are  written  for  our  learning,  and  which  are  so  exceed- 
ing useful  and  profitable  to  us  in  every  respect.  Let  us  search,  and  diligently 
meditate  on  these  sacred  writings  ;  and,  since  "  we  have  so  sure  a  word  of 
prophecy,  we  should  do  well  to  take  heed  unto  it." 


THE   WELLS    OF   SALVATION. 

Isaiah  xii.  3. With  joy  shall  ye  draw  water  out  of  the  wells  of  salvation.     (H.  H.) 

We  wonder  not  that  the  Scriptures  are  read  with  so  little  interest  by  the 
generality  :  for,  till  persons  know  somewhat  of  their  lost  estate,  and  of  the 
way  of  salvation  provided  for  them,  the  Bible  is  to  them  a  sealed  book.  But 
}et  them  once  experience  a  taste  of  the  Redeemer's  love,  and  instantly  they 
will  find  in  the  Inspired  Volume  mines  of  wealth.     Such  a  storehouse  is  that 


THE    HOLY    SCRIPTURES.  19 

blessed  book  to  the  godly  in  this  day:  and  such  will  it  be  to  the  Jewish 
Church,  when  once  they  shall  be  converted  to  the  faith  of  Christ.  "  In 
that  day  they  will  say,  O  Lord,  I  will  praise  thee:  though  thou  wast  angry 
with  me,  thine  auger  is  turned  away,  and  thou  comfortedst  me."  ^Such 
will  be  the  reflections  at  the  time  of  their  first  discoveries  of 'God's  mercy 
to  them  in  Christ  Jesus.  Then  they  will  advance  farther  to  express  their 
full  confidence  in  God.)  "  Behold,  God  is  my  salvation  !  I  will  trust,  and 
not  be  afraid :  for  the  Lord  Jehovah  is  my  strength  and  my  song ;  he  also  is 
become  my  salvation."  (Then  will  they  be  fully  prepared  to  derive  the  rich- 
est benefit  from  the  Scriptures  :  and)  "  therefore  shall  they  draw  water  with 
joy  out  of  the  wells  of  salvation." 

That  we  may  form  a  just  estimate  of  their  privilege,  let  us  consider, 
I.  The  character  by  which  the  Scriptures  are  here  designated — - 
The  expression,   "  wells  of  salvation,"  is  supposed  by  many  to  be  spoken 
of  Christ:  and  doubtless  it  may  be  very  fitly  applied  to  him.     But  I  rather 
understand  it  of  the  Scriptures,  from  whence,  as  from  an  inexhaustible  foun- 
tain, all  true  comfort  flows.     They  eminently  deserve  that  name, 

1.  As  containing  in  themselves  all  the  blessings  of  salvation — 

The  whole  of  salvation  as  planned  in  the  Divine  counsels  from  all  eter- 
nity, as  executed  for  us  by  the  Lord  Jesus  Christ  in  his  incarnate  state,  as 
still  carrying  on  by  him  at  the  right  hand  of  his  Father,  and  as  offered 
through  him  to  every  child  of  man,  is  there  fully  contained.  "  This  mystery 
of  godliness  was  indeed  kept  secret  since  the  world  began ;  but  now  it  is 
made  manifest ;  and  by  the  Scriptures  of  the  Prophets,  according  to  the 
commandment  of  the  everlasting  God,  is  made  known  to  all  nations  for  the 
obedience  of  faith."     Rom.  xvi.  25,  26. 

Now  let  any  one  contemplate  this  mystery,  and  endeavor  to  explore  the 
whilom,  the  love,  the  mercy,  and  the  grace  contained  in  it:  how  surpassing 
all  finite  comprehension  will  they  be  found  !  Verily,  the  breadth,  and  length, 
and  depth,  and  height  of  this  mystery,  and  of  the  wonders  contained  in  it, 
are  utterly  unsearchable  ;  and  the  blessings  flowing  from  it  are  a  plenteous 
arid  perennial  spring,  for  the  refreshment  of  all  on  earth,  and  of  all  in  hea- 
ven. 

2.  As  revealing  them  for  our  use — 

In  the  whole  world  besides,  there  is  not  to  be  found  one  drop  of  water  to 
satisfy  a  thirsty  soul.  Where  can  one  look  that  is  oppressed  with  a  sense 
of  guilt?  Where,  one  who  is  mourning  over  the  corruptions  of  his  nature? 
Go  to  those  who  have  not  the  Scriptures  :  go  to  even  the  wisest  philosophers 
of  Greece  and  Rome  ;  and  see  how  vain  were  all  their  expedients  for  pacify- 
ing a  guilty  soul,  or  purifying  a  polluted  soul.  But  in  the  Scriptures  Ave  find 
all  that  a  sinner  can  desire  ;  an  atonement,  sufficient  for  the  sins  of  the  whole 
world ;  and  an  Almighty  Agent  ready  to  dwell  in  the  heart  of  all  who  seek 
him,  and  engaged  to  transform  into  the  Divine  image  all  who  commit  their 
souls  to  him.  In  them  are  promises  suited  to  every  condition  incident  to  our 
fallen  nature ;  as  suited  to  refresh  the  soul,  as  water  is  to  allay  our  thirst. 
Conceive  of  every  want  with  which  a  sinner  can  be  oppressed,  and  the 
appropriate  relief  will  there  be  found. 

3.  As  actually  imparting  them  to  our  souls — 

As  a  spring  pours  forth  its  waters,  so  do  the  Scriptures  impart  life,  and 
peace,  and  strength  to  all  who  go  to  them  as  God's  appointed  channel  of 
communication  to  their  souls.  They  have  within  themselves  a  life-giving 
virtue;  John  iv.  10;  so  that,  when  brought  home  and  applied  by  the  Spirit 
of  God,  they  quicken  the  dead,  and  give  a  vital  energy  to  all  our  powers. 


20  THE    HOLY   SCRIPTURES. 

They  are  able,  not  only  to  "  make  men  wise  unto  salvation,"  but  to  impart 
salvation  itself;  being  "like  fire"  to  consume  dross,  Jer.  xxiii.  29,  and  "a 
hammer  to  break  the  rock  in  pieces,"  ib.,  and  "a  two-edged  sword  to  pierce 
the  very  inmost  soul,"  Heb.  iv.  12,  and  "a  weapon  to  destroy  every 
enemy."  2  Cor.  x.  4,  5.  They  have  a  power  to  enlighten  the  darkest 
mind,  Ps.  xix.  7,  8,  and  to  sanctify  all  on  whom  they  operate  aright;  John 
xv.  3,  and  xvii.  19 ;  and  so  to  sanctify  them,  as  to  prepare  them  for  the  per- 
fect fruition  of  their  God.  Eph.  v.  26,  27. 
Think  then  of, 

II.  The  blessedness  of  having  access  to  them — 
Truly  we  should  never  contemplate  them  but  with  joy,  on  account  of, 

1 .  The  freeness  with  which  we  may  approach  them — 

There  is  no  prohibition  to  any  creature  under  heaven.  About  wells  that 
have  been  dug  for  a  supply  of  common  water,  there  have  been  the  fiercest 
contentions :  Gen.  xxvi.  18 — 21  ;  but  these  are  public  property,  and  equally 
accessible  to  all :  none  have  to  "  pay  for  this  water,"  as  Israel  had :  Numb. 
xx.  19  ;  it  is  to  be  had  "  without  money  and  without  price."  Isaiah  lv.  1. 
True  indeed  it  is  that  there  are  many,  Protestants  as  well  as  Papists,  who 
would  bar  our  access  to  them  :  but  God  has  given  to  all  an  equal  right  to 
come  to  them:  for  his  invitation  is,  "Let  him  that  is  athirst  come;  and 
whosoever  will,  let  him  come  and  take  of  the  water  of  life  freely."  Rev. 
xxii.  17. 

2.  The  ease  with  which  we  may  draw  from  them — 

There  are  those  who  think  it  in  vain  for  the  poor  to  come  to  them,  seeing 
that  "the  wells  are  deep,  and  they  have  nothing  to  draw  with."  John  iv.  11. 
But  be  it  known,  that  however  valuable  learning  may  be  for  the  attaining  a 
critical  acquaintance  with  the  holy  Scriptures,  it  is  not  at  all  necessary  for  a 
spiritual  perception  of  their  truths.  It  is  faith,  and  not  learning,  that  is  want- 
ing for  that  end.  All  the  learning  in  the  universe  will  not  impart  to  us  a 
spiritual  discernment,  any  more  than  it  will  furnish  us  with  any  corporeal  or- 
gans. It  is  faith  alone  that  will  avail  us  here.  That  discerns  the  things 
which  are  not  visible  to  mortal  eyes ;  and  will  go  to  the  very  bottom  of  these 
wells,  and  draw  from  thence  the  most  refreshing  consolations. 

3.  The  abundance  that  we  may  receive  out  of  them — 

When  the  rock  was  struck  by  Moses,  the  waters  gushed  out  in  such 
abundance,  that  the  whole  camp  of  Israel,  with  all  their  cattle,  could  drink 
thereof.  And,  if  all  the  sinners  in  the  universe  will  go  to  these  wells,  they 
shall  find  no  lack  for  the  supply  of  their  most  enlarged  necessities.  Our 
Lord  says,  "If  any  man  thirst,  let  him  come  unto  me  and  drink;  and  out 
of  his  belly  shall  flow  rivers  of  living  water."  John  via.  37,  38.  Indeed, 
the  more  intense  and  ardent  your  thirst  is,  the  more  abundant  shall  be  the 
blessings  which  you  shall  derive  from  them. 

4.  The  perfect  satisfaction  that  we  may  find  in  them — 

"Whoever  drinks  of  other  waters  will  thirst  again:  but  whoever  drinks 
of'  these  wells,  will  never  thirst:  for  the  water  which  he  has  received  will 
be  in  him  as  a  well  of  water  springing  up  into  everlasting  life."  John  iv. 
13,  14 ;  Isai.  xlix.  9,  10.  I  may  appeal  to  all,  whether  the  most  copious 
draughts  of  carnal  pleasure  are  ever  satisfied  ?  Solomon,  who  drank  as  deep 
of  it  as  a  human  being  could  do,  pronounced  it  all  to  be  vanity  and  vexation 
of  spirit.  "The  eye  was  never  yet  satisfied  with  seeing,  nor  the  ear  with 
hearing."  But  he  who  has  obtained  the  knowledge  of  Christ,  and  drunk 
deep  of  the  promises  of  the  Gospel,  has  no  longer  any  relish  for  earthly 


THE    HOLY   SCRIPTURES.  21 

vanities,  nor  any  desire  after  them.     Give  him  all  the  world,  and  he  feels 
empty :  give  him  the  presence  of  God,  and  he  desires  no  more. 
Address, 

1.  Those  who  are  going  to  broken  cisterns — 

What  is  the  creature  but  "  a  broken  cistern  that  can  hold  no  water?" 

—And  will  you  for  this  forsake  "  the  fountain  of  living  waters  ?"  Jer. 

ii.  13.  Let  me  prevail  on  every  one  of  you  to  go  to  God  as  your  reconciled 
God  in  Christ  Jesus,  and  to  say  with  David,  "All  my  fresh  springs  are  in 
thee."     Ps.  lxxxvii.  7. 

2.  Those  who  are  drinking  from  "the  fountain  of  life" — Ps.  xxxvi.  9. 
Say  whether  you  have  not  "a  joy  with  which  the   stranger  intermeddleth 

not?"  Say  whether  the  fountains  do  not  richly  supply  you  ;  and  whether, 
even  on  the  highest  places,  which,  according  to  human  apprehension,  are  in- 
accessible to  rivers,  the  rivers  do  not  follow  you?  Isai.  xli.  17,  18.  Yes, 
till  you  arrive  at  heaven  itself,  the  streams  shall  never  fail ;  and  even  there 
shall  they  run  beside  you  for  your  comfort  to  eternal  ages.    Rev.  vii.  17. 


THE  SPREAD  OF  THE   GOSPEL. 

2  Thess.  iii.  1.     Finally,  Brethren,  pray  for  us,  that  the  word  of  the  Lord  may  have  free 
course  and  be  glorified,  even  as  it  is  with  you.     (H.  H.) 

The  light  of  the  material  sun  is  hailed  and  welcomed  by  every  nation  un- 
der heaven  :  but  how  much  more  is  the  light  of  the  Sun  of  Righteousness  to 
be  desired !  If  the  one  be  necessary  for  our  comfort  in  this  life,  the  other 
is  necessary  to  guide  us  in  the  way  to  life  eternal.  Hence  the  Apostle  not 
only  labored  to  spread  the  Gospel  himself,  but  endeavored  to  interest  all  the 
Lord's  people  in  its  behalf;  that  by  their  united  supplications  they  might 
obtain  from  God  whatever  should  conduce  to  its  establishment  in  the  world. 

In  this  request  of  his  we  see, 

I.  What  we  should  desire  for  the  word  of  God — 

I.  That  it  should  "have  free  course" — 

It  is  surprising  that  any  should  be  averse  to  the  circulation  of  the  Scrip- 
tures; or  should  be  jealous  of  the  Scriptures,  unless  accompanied  with  hu- 
man compositions  to  forestall  and  determine  the  judgment  of  the  reader. 
What  is  this  but  to  determine  the  judgment  of  the  reader  ?  What  is  this, 
but  to  return  to  Popery  ?  The  Papists  locked  up  the  Scriptures  in  an  un- 
known tongue,  and  forbade  the  laity  to  read  them  ;  and  sent  forth  among  the 
people  small  portions  of  them  only,  and  counteracted  those  portions  by  the 
most  erroneous  comments  and  grossest  superstitions.  Far  be  such  conduct 
from  Protestants :  freely  have  we  received,  and  freely  we  should  give  :  nor 
should  we  relax  our  efforts  to  disseminate  the  Scriptures,  till  every  human 
being  shall  have  them  in  his  possession,  and  be  enabled  to  read  in  his  own 
native  language  the  wonderful  works  of  God.  See  Ps.  xix.  4,  and  Rom. 
x.  18. 

II.  That  it  should  "  be  glorified" — 

What  is  implied  in  this  expression,  we  are  at  no  loss  to  determine.  We 
have  only  to  see  how  it  was  glorified  "with  them,''''  i.  e.  the  Thessalonian 
converts,  and  we  have  the  perfect  model  of  its  being  glorified  amongst  our- 
selves. 


22  THE    HOLY   SCRIPTURES. 

In  two  ways  is  the  word  of  God  glorified ;  first,  in  the  conversion  of  sin- 
ners ;  and,  next,  in  the  edification  and  salvation  of  saints. 

How  the  Gospel  wrought  to  the  conversion  of  the  Thessalonians,  we  are 
distinctly  informed  ;  They  received  it,  "  not  as  the  word  of  man,  but  as  the 
word  of  God:"  it  "came  to  them,  not  in  word  only,  but  in  power;"  and 
by  it  "  they  were  turned  from  idols  to  serve  the  living  God"   1  Thess.  i.  5, 

9,  and  ii.  13. Similar  effects  were  produced  by  it  in  other  Churches. 

Acts  vi.  7,  and  xix.  20. And  who  must  not  confess  that  the  word  is 

glorified  when  such  wonders  are  wrought  by  it  ? But  that  it  is  so,  is 

expressly  affirmed  by  the  voice  of  inspiration  itself.  Acts  xiii.  48,  49. 

Nor  was  the  Gospel  less  powerful  for  their  continued  edification.  This 
was  greatly  advanced  among  them,  as  the  Apostle  himself  bore  witness,  2 

Thess.  i.  3,  4,  and  ii.  13,  14. Yet  nothing  but  the  pure  word  of 

God  was,  or  could  be,  effectual  for  this  end.  1  Pet.  ii.  2.  As  the  rod  of 
Moses  wrought  all  those  miracles  in  Egypt  and  the  wilderness,  so  was  the 
Gospel  "  the  rod  of  God's  strength  :"  and  in  the  production  of  such  mirac- 
ulous events,  both  the  word  itself,  and  God  in  it,  were  greatly  glorified : 
Acts  xxi.  19,  20,  nor  is  it  possible  to  see  such  effects  yet  produced  in  the 
hearts  and  lives  of  men,  without  acknowledging,  that  "  he  who  hath  wrought 

them  to  the  self-same  thing  is  God."  2  Cor.  v.  5. 

Let  us  next  inquire —  4 

HI.    HOW  THAT  DESIRE  IS  TO  BE  OBTAINED 

The  Apostle  speaks  of  himself  and  all  his  fellow-laborers,  as  instruments 
whereby  the  Gospel  was  propagated  throughout  the  world.  And  the  same 
is  true  of  ministers  in  all  succeeding  ages,  even  to  the  present  day  :  they  are 
God's  Ambassadors  to  a  rebellious  world.  But  the  prayers  of  God's  people 
-<jve  no  less  necessary  than  the  efforts  of  his  ministers :  for  it  is  God  alone 
♦hat  can  give  effect  to  any  exertions ;  and  it  is  prayer  alone  that  can  interest 
him  in  our  behalf — 

It  is  God  alone  that  can  raise  up  ministers,  or  fit  them  for  the  work. 
Rom.  x.  15,  and  2  Cor.  ii.  15,  16,  and  iii.  5. Hence  we  are  direct- 
ed to  "pray  that  God  would  send  forth  laborers  into  his  harvest."  Matt. 
ix.  38,  Eph.  iv.  12,  13. 

It  is  God  alone  that  can  open  places  for  them  to  labor  in.  Men  univer- 
sally of  themselves  reject  the  Gospel :  but  when  God  opens  a  door  for  his 
servants,  no  attempts  of  his  enemies  can  shut  it.  Acts  xviii.  10,  11  ;  1  Cor. 
xvi.  9,  and  Rev.  iii.  8. 

It  is  God  alone  that  can  give  success  to  their  endeavors.  That  same  di- 
vine power,  which  first  opened  the  understandings  of  the  Apostles,  must 
open  the  hearts  of  others  to  attend  to  them.  Luke  xxiv.  45,  with  Acts  xvi. 

14 And  then  only  does   the  word  effect  any  radical  change  in  men, 

when  it  comes  "in  demonstration  of  the  Spirit  and  of  power."   1  Cor.  ii. 
4,  5,  and  iii.  5 — 7. 

Hence  St.  Paul  so  earnestly  intreated  the  prayers  of  the  Thessalonian 
Church,  and  yet  more  earnestly  the  intercessions  of  the  saints  at  Rome. 
Rom.  xv.  30 — 32.  God  has  in  mercy  made  his  servants  and  his  people 
mutually  dependent  on  each  other :  the  people  being  quickened  by  the  exer- 
tions of  their  ministers ;  and  ministers  being  strengthened  by  the  prayers  of 
their  people :  and  thus  the  builders  and  the  building  are  advanced  together, 
and  all  are  edified  in  love. 

We  conclude  this  subject  with, 

1.    A   WORD  OF   ADMONITION. 


THE    TRINITY.  23 

Many  who  profess  a  reverence  for  the  Bible,  and  even  display  a  zeal  for 
conveying  the  holy  Scriptures  to  Heathen  lands,  who  yet  make  but  little  use 
of  it  for  themselves.  But  this  zeal  for  the  good  of  others  will  never  be  ad- 
mitted as  a  substitute  for  personal  religion Many  of  the  religious 

world  also,  who  study  the  Bible  and  profess  to  love  the  Gospel  of  Christ, 
are  far  from   adorning  that   Gospel  by  hoJy  tempers,  and  by  heavenly  lives 

Let  such   persons  look  well  to  themselves  ;  for  „"  not  he  that  saith 

Lord,  Lord,  shall  enter  into  the  kingdom  of  heaven ;  but  he  that  doeth  the 
will  of  our  Father  which  is  in  heaven" 

2.    A  AVORD  OF  ENCOURAGEMENT 

Let  any  one  see  what  was  effected  in  the  days  of  old  by  a  few  poor  fish- 
ermen ;  and  take  courage  to  exert  himself  for  God The  same  power 

that  wrought  effectually  in  that  day  will  concur  with  us Let  us  not 

then  despond,  as  though  our  weakness  were  any  obstacle  to  success  ;  for 
God  will  display  his  own  power  by  means  of  it,  2  Cor.  xii.  9,  and  "  or- 
dain strength  in  the  mouths  of  babes  and  sucklings."  Whether  therefore 
we  address  ourselves  to  the  translation  of  the  Scriptures  into  foreign  lan- 
guages, or  labor  for  the  circulation  of  them  at  home,  let  us  only  implore  help 
from  God,  and  we  shall  not  be  permitted  to  "  labor  in  vain,  or  run  in  vain." 


CHAPTER  II. 
THE    TRINITY. 

,     THE  DOCTRINE  OF  THE  TRINITY  VINDICATED. 

1  Jolin  v.  7. — There  are  three  that  bear  record  in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost ;  and  these  three  are  one.*     (II.  H.) 

Never  was  there  any  record  so  well  attested,  so  worthy  of  acceptation, 

so  necessary  to  be  believed,  as  that  which  God  has  given  of  his  Son.     Upon 

the  receiving  or  rejecting  of  it  depends  the  eternal  welfare  of  all  mankind. 

The  riches  of  wisdom,  and  love,  and  mercy  that  are  contained  in  it,  surpass 

all  the  comprehension  of  men  or  angels.     With  respect  to  the  truth  of  it, 

every  species  of  testimony  that  could  be  given  to  it  by  friends  or  enemies, 

by  angels  from  heaven,  by  men  on  earth,  yea  even  by  devils  themselves,  has 

been  given  in  the  most  abundant  degree.     But  jt  has  been  confirmed  by 

other  testimony  still,  even  by  the  Three  Persons  in  the  adorable  Trinity. 

From  the  words  before  us,  we  shall  be  led  to  shew, 

I.  Who  they  are  that  are  said  to  "  bear  record" — 

We  need  not  wonder  at  the  zeal  which  has  been  shewn  by  the  adversaries 

of  the  doctrine  in  our  text,  to  discredit  the  authenticity  of  the  text  itself: 

since,  if  the  genuineness  of  the  text  be  admitted,  that  alone  will  put  an  end  to 

all  controversy  on  the  subject  of  the  Trinity.     On  the  other  hand,  Ave  need 

*  Any  one  who  should  preach  on  this  subject  can  use  his  own  discretion  about  the  mode 
of  introducing  it.  If  he  be  perfectly  assured  that  the  words  are  an  interpolation,  lie  can  state 
his  views  of  that  matter,  and  adopt  the  text,  in  order  to  show,  that,  though  the  words  tii  m- 
Selves  are  not  authentic,  the  truths  contained  in  them  are  truly  Script untl ,  and  iiiijinrtant  :  or  he 
can  take  ver.  9  for  his  text. 


24  THE    TRINITY. 

not  be  anxious  about  the  validity  of  this  individual  passage,  as  though  the 
doctrine  of  the  Trinity  rested  upon  it ;  since,  if  the  text  were  expunged  from 
the  Bible,  there  are  a  multitude  of  others  which  maintain  most  unequivocal- 
ly the  same  important  truth. 

To  establish  the  mysterious  doctrine  of  a  Trinity  in  Unity,  we  shall  lay 
down,  and  substantiate,  three  positions : 

1.  There  is  but.one  God — 

The  unity  of  God  may  be  deduced  even  from  reason  itself:  but  it  is  re- 
peatedly affirmed  in  Scripture;  compare  Deut.  vi.  4,  with  Mark  xii.  29 ;  nor 
must  a  doubt  of  it  ever  be  suffered  to  enter  into  our  minds.  It  is  true,  that 
in  a  subordinate  sense  there  are  gods  many,  and  lords  many  ;  because  angels, 
and  magistrates,  and  the  idols  of  heathens,  are  sometimes  called  by  these 
names  on  account  of  the  resemblance  they  bear  to  God  in  the  authority  vested 
in  them,  and  the  respect  paid  to  them :  but  there  is  One  Supreme  Being, 
who  alone  is  self-existent,  and  from  whom  all  other  beings,  whether  in  heaven 
or  earth,  derive  their  existence.      He,  and  he  only,  is  God.     1  Cor.  viii.  5,  6. 

2.  Though  there  is  only  one  God,  yet  there  are  three  distinct  Persons  in 
the  Godhead — 

In  reference  to  this  subject,  we  use  the  term  persons,  because  there  is  no 
other  so  suitable :  but  we  mean  not  that  these  persons  are  in  all  respects  as 
distinct  from  each  other  as  Peter,  James,  and  John ;  but  only  that  in  some 
respects  they  are  distinguished  from  each  other,  though  they  subsist  together 
in  one  undivided  essence. 

It  is  certain  that  there  are  three  persons  mentioned  in  the  Scripture :  for 
baptism  is  ordered  to  be  administered,  not  in  the  name  of  God  merely,  but 
in  the  name  of  "  the  Father,  of  the  Son,  and  of  the  Holy  Ghost."  Matt, 
xxviii.  19.  These  three  are  represented  as  distinct  from  each  other;  for 
the  Son  has  told  us,  that  "  he  will  send  the  Holy  Spirit  from  the  Father." 
John  xv.  26.  They  arc  moreover  spoken  of  as  performing  separate  offices 
in  the  work  of  redemption  ;  the  Father  elects  ;  Eph.  i.  4  ;  the  Son  redeems ; 
Eph.  i.  7  ;  the  Spirit  sanctifies  ;  Rom.  xv.  16;  and  St.  Peter,  comprising  in 
few  words  the  whole  mystery  of  redemption,  ascribes  to  each  of  these  per- 
sons his  proper  office.  1  Pet.  i.  2.  They  are  also  declared  to  be  sources 
of  distinct  blessings  to  the  Church;  the  Apostle  prays,  that  "the  grace  of 
the  Lord  Jesus  Christ,  the  love  of  God  the  Father,  and  the  fellowship  of  the 
Holy  Ghost,  may  be  with  us  all.     2  Cor.  xiii.  14. 

3.  Each  of  these  persons  is  God  without  any  difference  or  inequality — 
We  shall  not  occupy  any  time  with  .proving  the   Godhead  of  the  Father ; 
but,  taking  that  for  granted,  shall  establish  the  Godhead  of  the  Son  and  of 
the  Holy  Ghost. 

To  each  of  these  belong  the  same  names  as  unto  the  Father.  Is  the 
Father  God?  so  is  the  Word,  John  i.  1,  (as  Christ  is  called  in  the  text.) 
He  is  "  Emmanuel,  God  with  us,"  Matt.  i.  23  ;  God  manifest  in  the  flesh, 
1  Tim.  iii.  16;  the  mighty  God,  Isai.  ix.  6;  God  over  all,  blessed  for  ever- 
more. Rom.  ix.  5.  To  Him  is  also  given  the  incommunicable  name,  Je- 
hovah ;  for  we  are  to  call  him,  "Jehovah  our  Righteousness."  Jer.  xxiii. 
6.  To  the  Holy  Spirit  also  these  names  belong.  Ananias,  in  lying  unto  the 
Holy  Ghost,  lied  unto  God.  Acts  v.  3,  4.  And  we,  in  being  the  temples 
of  the  Holy  Ghost,  are  the  temples  of  God.  1  Cor.  iii.  16.  The  words 
also  which  were  confessedly  spoken  by  Jehovah  to  the  prophet  Isaiah,  Isni. 
vi.  9,  10;  are  quoted  by  St.  Paul  as  spoken  by  the  Holy  Ghost.  Acts 
xxviii.  25. 


THE    TRINITY.  25 

To  each  of  these  the  same  attributes  also  are  ascribed  as  characterize  the 
Father.  Is  the  Father  eternal,  omnipresent,  omniscient,  almighty?  So  is 
the  Son  (Mic.  v.  2,  and  Heh.  xiii.  8. — Matt,  xviii.  20,  and  xxviii.  20. — John 

ii.  25,  and  xxi.  17. — John  i.  3,  and  Matt,  xxviii.  18.) and  so  is  the 

Holy  Ghost  (Heb..ix.  14. — Ps.  exxxix.  7,  8.— 1  Cor.  ii.  10. — Gen.  i.  2, 
and  Job  xxvi.  13,) 

What  now  is  the  conclusion  to  be  drawn  from  these  premises,  but  that 
which  is  asserted  in  the  text,  that  "  there  are  Three  that  bear  record  in 
heaven ;  and  that  those  Three  are  One*  ?" 

Having  shewn  that  by  the  Three  witnesses  we  are  to  understand  the 
Tri-une  God,  we  proceed  to  shew, 

II.  What  that  is  concerning  which  they  bear  record — 

We  may  well  expect  that  the  importance  of  the  matter  to  which  these 
Divine  witnesses  have  borne  record,  is  suited  to  the  majesty  of  the  witnesses 
themselves.     Accordingly  we  find,  that 

Their  testimony  relates  to  the  salvation  that  is  in  Christ  Jesus — 

God,  who  had  passed  by  the  angels  that  fell,  has  looked  in  mercy  upon 
fallen  man,  and  has  given  us  eternal  life,  in  and  through  his  Son  Jesus  Christ. 
Ver.  11.  He  sent  his  dear  Son  to  die  in  our  stead,  and,  by  his  own  obedi- 
ence unto  death,  to  work  out  a  righteousness  whereby  we  might  be  saved. 
The  merit  whereby  we  are  to  be  justified,  and  the  grace  whereby  we  are  to 
be  renewed,  he  treasured  up  for  us  in  Christ ;  and  he  calls  all  men  to  receive 
these  blessings  out  of  his  fulness.  This  way  of  salvation  is  open  for  all,  and 
sufficient  for  all :  but,  this  rejected,  no  other  remains  for  us. 

This  is  the  sum  and  substance  of  the  Gospel ;  and  this  it  is  to  which  the 
sacred  Three  bear  record. 

Nor  is  their  testimony  at  all  more  than  the  subject  requires — 

If  God  himself  had  not  revealed  such  things,  ivho  could  ever  have  im- 
agined them  ?  who  could  ever  have  thought  of  God  becoming  incarnate, 
and,  by  his  own  death,  expiating  the  guilt  of  his  own  creatures  ?  Who  could 
ever  have  devised  a  plan  so  calculated  to  exalt  the  perfections  of  God  ;  so 
suited  to  answer  the  necessities  of  man  ;  and  so  efficacious  to  renew  us  after 
the  Divine  image? Besides,  supposing  these  things  to  have  been  re- 
ported, who  would  ever  have  believed,  them,  if  they  had  not  been  thus 
Divinely  attested  ?  Notwithstanding  the  testimonies  given  by  the  Sacred 
Three,  there  is  yet  reason  to  adopt  that  reiterated  complaint,  "  Who  hath 
believed  our  report?"  Isai.  liii.  1  ;  John  xii.  38  ;  Rom.  x.  16.  Professions 
of  faith  indeed  abound  amongst  us ;  but  a  true  Believer,  whose  feelings  and 
conduct  accord  with  his  professions,  is  "  a  sign  and  a  wonder"  in  Christen- 
dom itself.     Isai.  viii.  18. 

It  remains  yet  to  be  declared, 

III.  In  what  manner  they  bear  record — 

Each  of  these  divine  persons  has  borne  record  at  divers  times,  and  in  dif- 
ferent manners — 

The  Father  thrice  bore  witness  to  Christ  by  an  audible  voice  from  heaven  ; 
declaring  at  the  same  time  his  acquiescence  in  him  as  the  Saviour  of  men ; 
and  requiring  us  at  the  peril  of  our  souls  to  "  hear"  and  receive  him  in  that 

*Hence  we  see  how  properly  we  are  taught  to  express  our  belief  of  this  doctrine  in  the 
Athanasian  Creed  :  "We  worship  one  God  in  Trinity,  and  Trinity  in  Unity;  neither  con- 
founding' the  persons,  nor  dividing  the  substance ;  for  there  is  one  person  of  the  Father, 
another  of  the  Son,  and  another  of  the  Holy  Ghost :  but  the  Godhead  of  the  Father,  of  the 
Son,  and  of  the  Holy  Ghost  is  all  one,  the  glory  equal,  the  majesty  co-eternal  ...  So  that 
in  all  things  the  Unity  in^Trinity,  and  Trinity  in  Unity,  is  to  be  worshipped." 

4 


26  THE    TRINITY. 

character.  Matt.  iii.  17,  and  xvii.  5,  and  John  xii.  28.  Moreover,  in  rais- 
ing Christ  from  the  dead,  he  yet  more  emphatically  testified,  that  he  had  dis- 
charged the  debt  for  which  he  had  been  imprisoned  in  the  grave,  and  was 
"  able  to  save  to  the  uttermost  all  that  should  come  unto  God  through  him." 
Rom.  i.  4. 

The  Lord  Jesus  Christ  continually  bore  Avitness  to  himself.  When  asked, 
"  If  thou  be  the  Christ,  tell  us  plainly ;"  he  answered,  "  I  have  told  you, 
and  ye  believe  me  not."  John  x.  24,  25.  "Before  Pontius  Pilate  he  wit- 
nessed the  same  good  confession,"  1  Tim.  vi.  13  ;  though  he  knew  that  it 
would  issue  in  his  death.  After  his  resuiTection,  he  called  himself  "  the  true 
and  faithful  witness,"  and  testified,  "  I  am  he  that  was  dead  and  am  alive 
again,  and  have  the  keys  of  death  and  of  hell."     Rev.  i.  18,  and  iii.  14. 

The  Holy  Spirit  also  bore  witness  to  him,  when  he  descended  in  a  bodily 
shape,  like  a  dove,  upon  him  :  And  again,  when  he  came  down  in  the  like- 
ness of  fiery  tongues  upon  the  Apostles,  and  converted  three  thousand  to  the 
faith  of  Christ.  Similar  testimonies  he  still  continued  to  give  ;  Acts  x.  44, 
45  ;  and  at  this  very  day,  when  any  are  converted  to  the  faith,  it  is  owing  to 
the  testimony  which  the  Holy  Spirit  bears  to  Christ;  "the  Spirit  testifies 
of  hirri,"  and  thereby  produces  conviction  or  consolation  in  the  soul.  John 
xv. -26,  and  xvi.  7 — 11. 

Thus  the  Sacred  Three  bear  record  in  heaven,  and  by  their  united  testi- 
mony encourage  our  acceptance  of  the  salvation  offered  us  in  the  gospel. 

Infer, 

1.  How  unreasonable  and  dangerous  is  unbelief! 

If  only  men,  who  are  credible  and  competent  witnesses,  attest  a  thing,  we 
think  it  right  to  believe  them.  What  an  insult  then  is  it  to  the  Sacred  Three 
to  doubt  their  testimony  !  Yet  this,  alas  !  is  the  treatment  which  their  record 
meets  with  in  the  world.  Some  reject  it  as  "  a  cunningly-devised  fable;" 
while  others,  professing  a  regard  to  it  in  general,  deny  the  most  important 
part  of  it,  the  necessity  of  being  saved  by  Christ  alone.  Even  those  who 
in  their  hearts  approve  the  gospel,  are  too  apt  to  doubt  the  freeness  and  suf- 
ficiency of  the  salvation  revealed  in  it.  Let  every  one  consider  the  extreme 
sinfulness  of  such  conduct,  and  abhor  the  thought  of  "  making  God  a  liar," 
ver.  9,  10. 

2.  What  obligation  lies  upon  believers  to  bear  an  open  testimony  to  the 
truth ! 

It  is  evident  how  earnestly  God  desires  that  his  dear  Son  should  be  known, 
and  that  the  salvation  wrought  out  by  him  should  be  embraced.  Now  be- 
lievers are  his  witnesses  in  the  midst  of  a  blind  deluded  world.  Ought  they 
then  to  be  ashamed  or  afraid  to  bear  their  testimony  for  God?  What  if  the 
world  agree  to  call  the  gospel  a  delusion,  and  to  consider  all  as  hypocrites  or 
fanatics  who  embrace  it  ?  Should  that  deter  us  from  making  a  public  profes- 
sion of  his  truth  ?  Should  we  not  rather  be  the  bolder  in  confessing  Christ, 
in  proportion  as  others  are  bold  in  denying  him  ? 

But  let  us  not  confine  our  profession  to  creeds  and  forms  :  the  best,  and 
most  acceptable  way  of  declaring  our  affiance  in  Christ,  is  by  manifesting  io 
the  world  its  efficacy  on  our  hearts  and  lives.  This  will  make  them  think 
that  there  is  a  reality  in  the  gospel ;  and  may  contribute  to  win  many  who 
never  would  obey  the  written  word. 

3.  How  exalted  must  be  the  glory  which  believers  still  enjoy  in  heaven  ! 
It  cannot  be  conceived  that  the  Three  Persons  of  the  Godhead  would  have 

devised  and  executed  such  a  wonderful  plan  of  salvation,  if  the  end  to  be 
accomplished  by  it  were  not  exceeding  glorious.     Surely  all  that  the  love  of 


GOD.  27 

the  Father  can  devise,  all  that  the  blood  of  Christ  caa  purchase,  all  that  the 
Holy  Spirit  can  impart,  is  prepared  for  us  in  the  eternal  world,  and  shall  be 
bestowed  on  us  according  to  our  measure  and  capacity  to  receive  it.  Yes,  in 
heaven  we  shall  see  God  as  he  is,  and  have  the  brightest  discoveries  of  his 
glory :  and,  while  we  have  the  richest  enjoyment  of  his  presence  and  love, 
we  ourselves  shall  be  witnesses  for  him,  how  far  his  mercy  could  reach,  what 
astonishing  changes  it  could  effect,  and  what  blessedness  it  can  bestow  on  the 
most  unworthy  of  mankind. 


CHAPTER  III. 

GOD. 

THE  SELF-EXISTENCE  AND  IMMUTABILITY  OF  GOD. 

Exod.  iii.  14.— And  God  said  unto  Moses,  I  AM  THAT  I  AM :  and  He  said,  Thus  shaft 
thou  say  unto  the  children  of  Israel,  I  AM  hath  sent  me  unto  you.     (H.  H.) 

It  is  of  great  importance  Jhat  ministers  should  be  considered  as  ambassa 

dors  of  God — 

And  that  they  should  deliver  nothing  which  they  cannot  enforce  with, 

Tims  saith  the  Lord — 

Without  this,  their  word  can  have  but  little  weight — 
But  ministrations  thus  supported  will  produce  the  happiest  effects — 
Moses  was  commissioned  to  offer  deliverance  to  the  oppressed  Israelites — 
But  he  rightly  judged  that  they  would  ask,  From  whence  he  had  his 

authority — 

He  therefore  inquired  of  God,  What  answer  he  should  return — 

And  received  from  God  the  direction  recorded  in  the  text — 

To  understand  the  words  aright,  we  must  consider, 

I.  The  title   God  assumed — 

The  Deity  had  hitherto  revealed  himself  to  man  by  the  name  of  God 

Almighty — 

Though  he  had  been  called  Jehovah,  he  was  not  fully  known  by  that 

name,  even  to  his  most  highly-favored  servants — Exod.  vi.  3. 

He  now  was  pleased  to  assume  a  title  similar  to  that;  but,  if  possible,  of 

still  plainer  import — 

The  name,  I  AM  THAT  I  AM,  represents  him  to  be 

Self-existent — 

Creatures  have  only  a  derived,  and  therefore  a  dependent,  existence — 

They  are  now  what  they  once  were  not,  and  may  again  cease  to  be — 

Buj^  God  from  all  eternity  was  precisely  what  he  now  is — 

To  him  therefore  this  august  title  may  be  properly  applied — 

Nor  are  there  wanting  other  similar  descriptions  of  him   to  confirm  it— 

Ps.  cii.  27  ;  Rev.  i.  4. 
Immutable — 

Every  creature  in  earth  and  heaven  is  liable  to  chancre — 
But  "  with  God  there  is  no  variableness,  neither  shadow  of  turning" — 
He  himself  claims  immutability  as   his  own  peculiar  prerogative — Mai. 

iii.  6. 


28  GOD. 

And  in  this  view,  the  title  assumed  in  the  text  must  ever  belong  to  him — 
Incomprehensible — 

No  words  can  convey,  or  imagination  conceive,  an  adequate  idea  of  God — 
Job.  xi.  7;   1  Tim.  vi.  16. 

Hence  God  does  not  endeavor  to  explain  his  nature  to  Moses — 
But,  by  declaring  himself  to  be  what  he  is,  intimates,  that  he  is  what  can 
neither  be  comprehended  nor  expressed — 

His  answer,  in  effect,  was  similar  to  that  which  he  afterwards  gave  to  Ma- 
noah — Judg.  xiii.  17,  18. 

The  title  thus  explained,  it  will  be  proper  to  consider, 
II.  For  what  end  he  assumed  it — 

The  Israelites  were  extremely  debased  by  means  of  their  long  bondage — 
It  was  necessary  therefore  to  prepare  their  minds  for  the  intended  deliver- 
ance— 

Though  they  groaned  under  their  oppression,  they  were  too  much  recon- 
ciled to  their  yoke — 

They  rather  affected  a  mitigation  of  trouble,  than  the  attainment  of  liberty — 
Though  the  promises  made  to  their  fathers  were  not  wholly  forgotten,  the 
accomplishment  of  them  was  not  cordially  desired — 

Indeed,  they  scarcely  conceived  it  possible  that  their  emancipation  should 
be  effected — 

Hence  it  was  necessary  to  stimulate  their  desires,  renew  their  hopes,  and 
confirm  their  expectations,  of  a  better  country— 

The  title  which  God  assumed  was  admirably  adapted  to  this  end — 
If  God  was  so  incomprehensible  a  Being,  he  could  easily  devise  means 
of  executing  his  own  sovereign  will  and  pleasure — 

If  he  was  the  one  self-existent,  independent  Creator  of  the  universe,  all 
creatures  must  be  wholly  subject  to  his  controul — 

-And  if  he  were  absolutely  immutable,  he  could  not  recede  from  the  cove- 
nant entered  into  with  their  fathers — 

He  therefore  could  not  want  either  inclination  or  power  to  deliver  them — 
Yea,  He  could  not  but  deliver  them  for  his  own  great  name's  sake — 
He  could  not  be  I  AM,  if  his  promised  interposition  should  be  either 
withheld  or  defeated — 

Thus  the  declaration  of  his  name  must  inspire  them  with  confidence — 
And  induce  them  willingly  to  put  themselves  under  the  direction  of  Moses — 
Infer, 

1 .  What  a  solemn  attention  does  the  Gospel  demand  ! — 
The  Gospel  is  a  message  of  mercy  to  those  who  are  in  bondage  to  sin — 
And  they  who  preach  it  are  ambassadors  from  the  great  I  AM — 
Jesus,  who  sends  them  forth,  assumes  to  himself  this  very  title — John 
viii.  58. 

To  the  same  effect  also  his  character  is  drawn  in  the  Epistle  to  the  He- 
brews— Heb.  xiii.  8. 

He  has  commissioned  his  servants  to  go  forth  into  all  the  world — Mark 
xvi.  15. 

And  promised  (as  God  did  to  Moses)  to  be  always  with  them — Matt. 
xxviii.  20. 

Shall  we  then  make  light  of  the  mercy  which  He  offers  to  us  ? — 
Or  doubt  Ins  power  and  willingness  to  fulfil  his  promises  ? — 
Shall  we  thrust  away  his  servants,  saying,  Why  dost  thou  interfere  with 
us? — Ax-ts  vii.  27. 

Let  us  remember  Who  it  is  that  speaks  to  us  in  ftie  Gospel — Luke  x.  16. 


GOD.  29 

Every  faithful  minister  may  say,  I  AM  hath  sent  me  unto  you — 
Nor,  though  miracles  have  ceased,  shall  signs  be  wanting  to  confirm  the 
word — 

The  deaf  shall  hear,  the  blind  see,  the  lame  walk,  the  lepers  be  cleansed — 
And  blessed  is  he  whosoever  shall  not  be  offended  at  the   Redeemer's 
voice — Matt.  xi.  5,  6. 

2.  What  encouragement  is  here  afforded  to  those  who  are  groaning  under 
spiritual  bondage! 

God  brought  out  his  people  safely,  notwithstanding  all  their  difficulties— 
And  in  due  time  put  them  into  possession  of  the  promised  land — 
Shall  the  spiritual  redemption  offered  by  him  be  less  effectual  ? — 
Are  not  his  power  and  faithfulness  the  same  as  in  former  ages? — Isa.  lix.  1. 
Will  he  not  remove  our  obstacles,  supply  our  wants,  and  destroy  our  ene- 
mies ? — 

Surely  there  are  none  so  weak  but  they  shall  be  made  to  triumph — Isaiah 
xlix.  24,  25. 

Nor  shall  the  Prince  of  Darkness  oppose  with  more  success  than  Pha- 
raoh— Rom.  xvi.  20. 

Behold  then,  I  AM  hath  sent  me  to  proclaim  these  glad  tidings — 

Let  all  arise,  and  cast  off  their  yoke,  and  burst  their  bands  asunder — 

Let  not  unbelief  represent  the  obstacles  as  insurmountable — 

Nor  fear  induce  you  to  comply  with  the  imperious  dictates  of  the  world* — 

Behold !  the  Pillar  and  the  Cloud  are  ready  to  conduct  your  path — 

The  great  I  AM  is  for  you  :  who  then  can  be  against  you  ? — 

Go  forth;  and  universal  nature  shall  applaud  your  steps — Isa.  lv.  12. 

*Pharoah,  after  many  successive  plagues,  agreed  first  that  they  should  sacrifice  to  God  in 
the  land,  but  not  in  the  loilderness  ;  then  that  they  should  go  into  the  icilderness,  but  not  far  : 
then  that  the  men  should  go,  but  without  the  icomen  or  children ;  then  that  the  women  and 
children,  but  not  the  flocks.  Exod.  viii.  25,  28,  and  x.  11,  24.  Thus  the  world  would  pres- 
c;  ibe  limits  to  the  service  we  shall  pay  to  God. 


ON  THE  ETERNITY  OF  GOD. 

Pialm  xc.  ii. — Before  the  mountains  were  brought  forth,  or  ever  thou  hadst  formed  the 
earth,  and  the  world  ;  even  from  everlasting  to  everlasting,  thou  art  God.     (H.) 

The  title  of  this  psalm  is  a  prayer,  the  author  Moses.  There  are  two 
parts  in  this  psalm  ;  a  complaint  of  the  frailty  of  man's  life  in  general,  verses 
3 — 6;  and  then  a  particular  complaint  of  the  condition  of  the  church,  verses 
8 — 10 ;  a  prayer,  verse  12.  But,  before  he  speaks  of  the  shortness  of  human 
life,  he  fortifies  them  by  the  consideration  of  the  refuge  they  had,  and  should 
find  in  God;  verse  1,  "Lord,  thou  hast  been  our  dwelling-place."  God  is 
a  perpetual  refuge,  and  security  to  his  people.  His  providence  is  not  con- 
fined to  one  generation;  it  is  not  one  age  only  that  tastes  his  bounty  and  com- 
passion. His  providence  is  not  wearied,  nor  his  'care  fainting ;  he  never 
wanted  will  to  relieve  us,  for  he  hath  been  our  refuge ;  nor  ever  can  want 
power  to  support  us,  for  he  is  a  God  from  everlasting  to  everlasting.  The 
church  never  wanted  a  pilot  to  steer  her,  and  a  rock  to  shelter  her,  and  dash 
in  pieces  the  waves  which  threaten  her.  How  worthy  is  it  to  remember  for- 
mer benefits,  when  we  come  to  beg  for  new.     Never  were  the  records  of 


31*  eon. 

God's  mercies  so  exactly  revised,  as  when  his  people  have  stood  in  need  of 
new  editions  of  his  power;  and  though  so  much  strength  hath  been  upon 
various  occasions  manifested,  yet  his  arm  is  not  weakened:  for,  "from  ever- 
lasting to  everlasting,  thou  art  God."  God  is  of  an  eternal  duration.  The 
eternity  of  God  is  the  foundation  of  the  stability  of  the  covenant,  the  great 
comfort  of  a  christian. 

I.  How  God  is  eternal,  or  in  what  respects  he  is  so. 

Eternity  is  a  negative  attribute,  and  is  a  denying  of  God  any  measure  of 
time,  as  immensity  is  a  denying  of  him  any  bounds  of  place ;  as  immensity 
is  the  diffusion  of  his  essence,  so  eternity  is  the  duration  of  his  essence. 

1.  God  is  without  beginning.  "  In  the  beginning  God  created  the  world." 
God  was  then  before  the  beginning  of  it;  and  what  point  can  be  set  wherein 
God  began,  if  he  were  before  the  beginning  of  created  things!  God  was 
without  beginning,  though  all  other  things  had  time  and  beginning  from  him. 
Gen.  i.  1.  Whatsoever  number  of  millions  of  millions  of  years  we  can 
imagine  before  the  creation  of  the  world,  yet  God  was  infinitely  before  those ; 
he  is  therefore  called  the  Ancient  of  Days,     Dan.  "vii.  9. 

2.  God  is  without  end.  He  always  was,  always  is,  and  always  will  be 
what  he  is  ;  he  remains  always  the  same  in  being ;  so  far  from  any  change, 
that  no  shadow  of  it  can  touch  him.  James  i.  17.  "  The  Lord  shall  endure 
for  ever."  As  it  is  impossible  he  should  not  be,  being  from  all  eternity  ;  so 
it  is  impossible  that  he  should  not  be  to  all  eternity.  He  is  said  to  live  for 
ever.  "  The  earth  shall  perish,  but  God  shall  endure  for  ever,  and  his  years 
shall  have  no  end."  Ps.  cii.  27.  That  which  had  no  beginning  of  duration 
can  never  have  an  end,  nor  any  interruptions  in  it.  Since  God  never 
depended  upon  any,  what  should  make  him  cease  to  be  what  eternally  he 
hath  been,  or  put  a  stop  to  the  continuance  of  his  perfections. 

3.  There  is  no  succession  in  God.  God  is  without  succession  or  change; 
it  is  a  part  of  eternity.  "  From  everlasting  to  everlasting,  he  is  God,"  i.  e. 
the  same.  God  doth  not  only  always  remain  in  being,  but  he  always  remains 
the  same  in  that  being.  "  Thou  art  the  same."  The  creatures  are  in  a  per- 
petual flux  ;  something  is  acquired,  or  something  lost,  every  day.  A  man  is 
the  same  in  regard  of  existence,  when  he  is  a  man,  as  he  was  when  he  was 
a  child ;  but  there  is  a  new  succession  of  quantities  and  qualities  in  him. 
Of  a  creature  it  may  be  said,  he  was,  or  he  is,  or  he  shall  be ;  of  God  it  can- 
not be  said,  but  only  he  is ;  he  is  what  he  always  was,  and  he  is  what  he 
always  will  be. 

There  is  no  succession  in  the  knowledge  of  God.  The  variety  of  suc- 
cessions and  changes  in  the  world  make  no  succession  or  new  objects  in  the 
divine  mind ;  for  all  things  are  present  to  him  from  eternity.  "  Known  unto 
God  are  all  things  from  the  beginning." 

There  is  no  succession  in  the  decrees  of  God.  He  doth  not  decree  this 
now,  which  he  decreed  not  before.  "  He  chose  us  in  him  before  the  foun- 
dation of  the  world,  that  we  should  be  holy."     Eph.  i.  4. 

4.  God  is  his  own  eternity.  He  is  not  eternal  by  grant,  and  the  disposal 
of  any  other,  but  by  nature  and  essence.  The  eternity  of  God  is  nothing 
else  but  the  duration  of  God;  and  the  duration  of  God  is  nothing  else  but 
his  existence  enduring. 

5.  Hence  all  the  perfections  of  God  are  eternal.  In  regard  of  the  Divine 
eternity,  all  things  in  God  arc  eternal;  his  power,  mercy,  wisdom,  justice, 
knowledge. 

II.   God  is  eternal,  and  must  needs  be  so. 

The  Spirit  of  God,  in  scripture,  condescends  to  our  capacities,  in  signify- 


GOD.  31 

ing  the  eternity  of  God  by  days  and  years  ;  but  we  must  not  conceive  that 
God  is  bounded  or  measured  by  time.  Ps.  cii.  27.  Though  years  are  as- 
cribed to  him,  yet  they  are  such  as  cannot  be  numbered.  "  The  number  of 
his  years  cannot  be  searched  out."  Job  xxxvi.  26,  27.  Sometimes  this 
eternity  is  expressed  by  parts,  as  looking  backward  and  forward ;  by  the  dif- 
ference of  time,  past,  present,  and  to  come  ;  "  which  was,  and  is,  and  is  to 
come."     Rev.  i.  8  ;  and  iv.  8.     He  always  was,  is  now,  and  always  will  be. 

1.  His  eternity  is  evident,  by  the  name  God  gives  himself.  "  And  God 
said  unto  Moses,  I  AM  THAT  I  AM;  I  AM  hath  sent  me  unto  you." 
Ex.  iii.  14.  God  only  can  be  called  "I  AM;"  all  creatures  have  more  of 
not  being  than  being.  If  God,  therefore,  be  properly  "  I  AM,"  i.  e.  being, 
it  follows,  that  he  always  was. 

2.  God  hath  life  in  himself.  John  v.  26.  "The  Father  hath  life  in  him- 
self." He  is  the  living  God,  therefore  steadfast  for  ever.  Dan.  vi.  26.  He 
hath  life  by  his  essence,  not  by  participation ;  he  is  a  sun,  to  give  light  and 
life  to  all  creatures,  but  receives  not  light  nor  life  from  any  thing;  and  there- 
fore he  hath  an  unlimited  life:  not  a  drop  of  life,  but  a  fountain;  not  a  spark 
of  a  limited  life,  but  a  life  transcending  all  bounds  :  he  hath  life  in  himself: 
all  creatures  have  their  life  in  him,  and  from  him.  Since  he  hath  life  in  hi  in- 
self,  and  there  was  no  cause  of  his  existence,  he  can  have  no  cause  of  his 
limitation;  and  can  no  more  be  determined  to  a  time,  than  he  can  to  a  place. 
What  hath  life  in  itself,  hath  life  without  bounds,  and  can  never  desert  it, 
nor  be  deprived  of  it:  so  that  he  lives  necessarily;  all  other  thino-s  "live, 
and  move,  and  have  their  being  in  him."     Acts  xvii.  28. 

3.  If  God  were  not  eternal,  he  were  not  immutable  in  his  nature.  It  is 
contrary  to  the  nature  of  immutability  to  be  without  eternity;  for  whatsoever 
begins  is  changed  in  its  passing  from  not  being  to  being.  Mai.  iii.  6.  "  I 
am  the  Lord,  I  change  not."  Job  xxxvii.  23.  "  Touching  the  Almighty, 
we  cannot  find  him  out."     God  is  a  sun,  glittering  always  in  the  same  glory. 

4.  God  could  not  be  an  infinitely  perfect  being,  if  he  were  not  eternal.  A 
finite  duration  is  inconsistent  with  infinite  perfection.  God  hath  an  unsearch- 
able perfection.  Job  xi.  7.  "  Canst  thou  by  searching  find  out  God  ?"  He 
cannot  be  found  out ;  he  is  infinite,  because  he  is  incomprehensible.  "  He 
is  blessed  from  everlasting  to  everlasting."  Ps.  xli.  13.  Had  he  a  beo-in- 
ning,  he  could  not  have  all  perfection  without  limitation;  he  would  have 
been  limited  by  that  which  gave  him  beginning. 

5.  God  could  not  be  omnipotent,  almighty,  if  he  were  not  eternal.  The 
title  of  Almighty  agrees  not  with  a  nature  that  had  a  beginning;  whosoever 
hath  a  beginning,  was  once  nothing ;  and  when  it  was  nothing,  could  act 
nothing.  The  almightiness  and  eternity  of  God  are  linked  together:  "I  am 
Alpha  and  Omega,  the  beginning  and  ending,  which  was,  and  which  is,  and 
which  is  to  come,  the  Almighty." 

6.  God  would  not  be  the  first  cause  of  all,  if  he  were  not  eternal.  But 
he  is  the  first,  and  the  last;  the  first  cause  of  all  things,  the  last  end  of  all 
things.  Rev.  i.  8.  This  power  cannot  but  be  eternal;  it  must  be  before  the 
world ;  the  founder  must  be  before  the  foundation ;  and  his  existence  must 
be  from  eternity,  or  we  must  say  nothing  did  exist  from  eternity.  Nothing 
hath  no  faculties  :  so  that  it  is  necessary  to  grant  some  eternal  being,  or  run 
into  inextricable  labyrinths  and  mazes.  So  then,  if  God  were  the  cause  of 
all  things,  he  did  exist  before  all  things,  and  that  from  eternity. 

III.  Eternity  is  only  proper  to  God,  and  not  communicable. 
It  is  as  great  a  madness  to  ascribe  eternity  to  the  creature,  as  to  deprive 
the  Lord  of  the  creature  of  eternity.     It  is  so  proper  to  God,  that  when  the 


32 


GOD. 


apostle  would  prove  the  deity  of  Christ,  he  proves  it  by  his  immutability  and 
eternity,  as  well  as  his  creating  power.  "  Thou  art  the  same,  and  thy  years 
shall  not  fail."  Heb.  i.  10 — 12.  Angels  and  souls  have  an  immortality,  but 
by  donation  from  God,  not  by  their  own  essence ;  dependant  upon  their 
Creator,  not  necessary  in  their  own  nature.  Whatsoever  is  not  God  is  tem- 
porary ;  whatsoever  is  eternal  is  God. 

It  is  a  contradiction  to  say  a  creature  can  be  eternal ;  as  nothing  eternal  is 
created,  so  nothing  created  is  eternal.  Eternity  being  the  essence  of  God, 
it  would  be  all  one  to  admit  many  gods,  as  many  eternals. 

1.  Creation  is  a  producing  something  from  nothing.  What  was  once 
nothing,  cannot  therefore  be  eternal. 

"  2.  There  is  no  creature  but  is  mutable,  therefore  not  eternal.  It  is  as 
much  the  essence  of  a  creature  to  be  mutable,  as  it  is  the  essence  of  God  to 
be  immutable. 

3.  No  creature  is  infinite,  therefore  not  eternal.  To  be  infinite  in  duration 
is  all  one,  as  to  be  infinite  in  essence.     This  is  the  property  of  the  Deity. 

4.  No  effect  of  an  intellectural  free  agent  can  be  equal  in  duration  to  its 
cause.  The  producers  of  natural  agents  are  as  ancient  often  as  themselves ; 
the  sun  produce th  a  beam  as  old  in  time  as  itself;  but  who  ever  heard  of  a 
piece  of  wise  workmanship  as  old  as  the  wise  artificer?  God  only  is  eter- 
nal, the  first  and  the  last,  the  beginning  and  the  end ;  who,  as  he  subsisted 
before  any  creature  had  a  being,  so  he  will  eternally  subsist,  if  all  creatures 
were  reduced  to  nothing. 

IV.  Use. 

1.  Of  information. 

1.  If  God  be  of  an  eternal  duration,  then  Christ  is  God.  Eternity  is  the 
property  of  God,  but  it  is  ascribed  to  Christ.  "  He  is  before  all  thino-s," 
i.  e.  all  created  things.  "All  things  were  created  by  him."  Col.  i.  16.  He 
hath  no  difference  of  time ;  for  "  he  is  the  same  yesterday,  to-day,  and  for 
ever."  Micah  v.  2.  "  Whose  goings  forth  have  been  of  old."  As  the 
eternity  of  God  is  the  ground  of  all  religion,  so  the  eternity  of  Christ  is  the 
ground  of  the  christian  religion. 

2.  If  God  be  eternal,  he  knows  all  things  as  present.  All  things  are  pre- 
sent to  him  in  his  eternity ;  for  this  is  the  notion  of  eternity,  to  be  without 
succession.  "Known  unto  God  are  all  his  works,  from  the  beginning." 
Acts  xv.  18. 

3.  How  bold  and  foolish  is  it  for  a  mortal  creature  to  censure  the  counsels 
and  actions  of  an  eternal  God,  or  be  too  curious  in  his  inquisitions  ?  "  Who 
hath  enjoined  him  his  way?"     Job  xxxvi.  23. 

4.  What  a  folly  and  boldness  is  there  in  sin,  since  an  eternal  God  is 
offended  thereby  !  All  sin  is  aggravated  by  God's  eternity.  The  blackness 
of  the  heathen  idolatry  was  in  changing  the  glory  of  the  incorruptible  God. 
Rom.  i.  23. 

5.  How  dreadful  is  it  to  lie  under  the  stroke  of  an  eternal  God.  His  eter- 
nity is  a  great  terror  to  him  that  hates  him,  as  it  is  a  comfort  to  him  that 
loves  him  ;  because  he  is  the  living  God,  and  everlasting  king.  "  The  na- 
tions shall  not  be  able  to  abide  his  indignation."  Jer.  x.  JO.  He  will 
"whet  his  glittering  sword,"  and  his  "hand  shall  take  hold  of  judgment," 
and  he  will  "  render  vengeance  to  his  enemies,  and  a  reward  to  them  that 
hate  him  ;"  a  reward  proportioned  to  the  greatness  of  their  offences,  and  the 
glory  of  an  eternal  God.  "  I  lift  up  my  hand  to  heaven,  and  say.  I  live  for 
ever;"  i.  e.  as  surely  as  I  live  for  ever,  I  will  whet  my  glittering  sword. 


ood.  33 

2.  Of  comfort.  What  foundation  of  comfort  can  we  have  in  any  of 
God's  attributes,  were  it  not  for  his  inliniteness  and  eternity  ;  though  he  be 
merciful,  good,  wise,  faithful?  What  support  could  there  be,  if  they  were 
perfections  belonging  to  a  corruptible  God  I 

1.  If  God  be  eternal,  his  covenant  will  be  so.  It  is  founded  upon  the 
eternity  of  God;  the  oath  whereby  he  confirms  it,  is  by  his  life:  since  there 
is  none  greater  than  himself,  he  swears  by  himself. 

2.  If  God  be  eternal,  he  being  our  God  in  covenant,  is  an  eternal  good 
and  possession.  "This  God  is  our  God  for  ever  and  ever;  he  is  a  dwelling 
place  in  all  generations."  We  shall  traverse  the  world  awhile,  and  then 
arrive  at  the  blessings  Jacob  wished  for  Joseph,  the  blessings  of  the  ever- 
lasting hills. 

3.  The  enjoyment  of  God  will  be  as  fresh  and  glorious  after  many  ages, 
as  it  was  at  first.      God  is  eternal,  and  eternity  knows  no  change. 

4.  If  God  be  eternal:  here  is  a  strong  ground  of  comfort  against  all  the 
distresses  of  the  church,  and  the  threats  of  the  church's  enemies.  God's 
abiding  for  ever  is  the  plea  Jeremiah  makes  for  his  return  to  his  forsaken 
church.  The  first  discovery  of  the  name  I  AM,  which  signifies  the  Divine 
eternity  as  Avell  as  immutability,  was  for  the  comfort  of  the  oppressed  Israel- 
ites in  Egypt.  Exodus  iii.  14,  15.  The  church's  enemies  are  not  to  be 
feared  ;  they  may  spring  as  the  grass,  but  soon  after  do  wither  by  their  own 
inward  principles  of  decay,  or  are  cut  down  by  the  hand  of  God.  Psalm 
xcii.  7—9.  They  may  threaten,  but  their  breath  may  vanish,  as  soon  as 
their  threatenings  are  pronounced.  Do  the  prophets  and  instructers  of  the 
church  live  for  ever?  No.  Shall  then  the  adversaries  and  disturbers  of  the 
church  live  for  ever !  They  shall  vanish  as  a  shadow.  He  that  inhabits 
eternity  is  above  them  that  inhabit  mortality,  who  must,  whether  they  will 
or  no,  say  to  corruption,  "  Thou  art  my  father,  and  to  the  worm,  Thou  art 
my  mother,  and  my  sister." 

5.  Hence  follows  another  comfort :  since  God  is  eternal,  he  hath  as  much 
power  as  will  to  be  as  good  as  his  word.     Trust  in  the  Lord  for  ever. 


THE  OMNIPRESENCE  OF  GOD. 
Psalm  exxxix.  7. — Whither  shall  I  go  from  thy  Spirit?     (H.) 

God  is  here;  God  is  every  where;  veils  of  flesh  and  blood  prevent  our 
sight  of  him  ;  these  must  fall,  and  we  must  op°n  the  eyes  of  our  spirits,  it' 
we  would  see  a  God  who  is  a  spirit.  Hear  our  prophet ;  hear  his  magni- 
ficent description  of  the  immensity  and  omnipresence  of  God  :  "  Whither 
shall  I  go  from  thy  Spirit  ?  or  whither  shall  I  fiee  from  thy  presence  ?  If  I 
ascend  up  into  heaven,  thou  art  there."     7 — 12. 

In  a  text  less  abundant  in  riches,  we  might  make  some  remarks  on  the 
terms  spirit  and  presence  ;  but  we  shall  content  ourselves  at  present  witli 
indicating  what  ideas  we  affix  to  them,  by  observing,  that  by  the  Spirit  and 
presence  of  God,  we  understand  God  himself.  The  other  expressions  in 
our  text,  heaven,  hell,  the  wings  of  the  morning,  are  figurative  expressions, 
denoting  the  rapidity  of  the  light  in  communicating  itself  from  one  end  of 
the  world  to  the  other;  these  expressions  need  no  comment.  The  p'resenc 
of  God,  the  Spirit  of  God,  signify  then  the  Divine  essence:  and  this  iissem- 
5 


34  GOD. 

blage  of  ideas,  "  whither  shall  I  go  from  thy  Spirit  ?  whither  shall  I  flee 
from  thy  presence?"  means,  that  God  is  immense,  and  that  he  is  present  in 
every  place.  But  wherein  consists  this  immensity  and  omnipresence.  We 
will  content  ourselves  with  giving  you  some  light  into  the  omnipresence  of 
God: 

I.  By  removing  those  false  ideas,  which,  at  first,  seem  to  present 

THEMSELVES  TO  flTHE  IMAGINATION. 

II.  By  ASSIGNING  THE  TRUE. 

1.  Let  us  remove  the*false  ideas. 

When  we  say  that  God  is  present  in  any  place,  let  none  suppose  we  mean, 
that  he  is  actually  contained  therein  ;  as  if,  when  we  say,  that  God  is  in 
every  place,  we  mean  to  assign  to  him  a  real  and  proper  extension.  Nei- 
ther of  these  is  designed. 

1.  "  God  is  a  Spirit."  A  spirit  cannot  be  in  a  place,  at  least,  in  the  man- 
ner in  which  we  conceive  of  place. 

But  perhaps  God,  who  is  spiritual  in  one  part  of  his  essence,  may  be  cor- 
poreal in  another.  No;  for  however  admirable  in  man  that  union  may  be, 
and  those  laws  which  unite  his  soul  to  his  body,  nothing  more  fully  marks 
his  weakness  and  dependance,  and  consequently  nothing  can  less  agree  with 
the  Divine  essence.  If  God  be  sometimes  represented  with  feet,  with  hands, 
with  eyes,  these  portraits  are  designed  rather  to  give  us  emblems  of  his  attri- 
butes, than  images,  properly  speaking,  of  any  parts  which  he  possesseth. 
But  there  is  a  very  just  sense  in  which  it  may  be  said,  that  the  whole  uni- 
verse is  the  body  of  the  Deity.  In  effect,  as  we  call  this  portion  of  matter 
our  body,  which  we  move,  act,  and  direct,  as  we  please,  so  God  actuates  by 
his  will  every  part  of  the  universe.     "  He  weighs  the  mountains  in  scales." 

2.  But  to  prove  that  "God  is  a  Spirit,"  and  that  he  occupies  no  place,  at 
least  as  our  imagination  conceives,  is,  in  our  opinion,  to  establish  the  same 
thesis. 

It  is  difficult  to  make  this  consequence  intelligible  and  clear.  Yet,  I  think, 
whatever  difficulty  there  may  be  in  this  system,  there  is  a  greater  difficulty 
in  the  opposite  opinion. 

II.   What  notions  then  must  we  form  of  the  immensity  of  God  ?     In 

WHAT  SENSE    DO  WE  CONCEIVE    THAT  THE    INFINITE    SPIRIT    IS  EVERY  WHERE 
PRESENT. 

The  bounds  of  our  knowledge  are  so  strait,  our  sphere  is  so  contracted, 
we  have  such  imperfect  ideas  of  spirits,  even  of  our  own  spirits,  and  for  a 
much  stronger  reason  of  the  "  Father  of  spirits,"  that  no  genius  in  the  world, 
however  exalted  you  may  suppose  him,  after  his  greatest  efforts  of  medita- 
tion, can  say  to  you,  "Thus  far  extend  the  attributes  of  God;  behold  a 
complete  idea  of  his  immensity  and  omnipresence."  Yet  by  the  help  of 
sound  reason,  above  all,  by  the  aid  of  revelation,  we  may  give  you,  if  not 
complete,  at  least  distinct  ideas  of  the  subject.  The  omnipresence  of  God 
is  that  universal  property  by  which  he  communicates  himself  to  all,  diffuses 
himself  through  all,  is  the  great  director  of  all,  or,  to  confine  ourselves  to 
more  distinct  ideas  still,  the  Infinite  Spirit. is  present  in  every  place: — 

1.  By  boundless  knowledge.  2.  By  a  general  influence.  3.  By  a  uni- 
versal direction. 

1.  The  first  idea  of  God's  omnipresence  is  his  omniscience.  God  is 
every  where  present,  because  he  seeth  all.  This  the  prophet  had  princi- 
pally in  view.     "  O  Lord,  thou  hast  searched  me,  and  known  me,"  &C. 

2.  God  knows  all  the  effects  of  matter.  He  calls  into  being  matter, 
without  motion,  and,  in  some  sense,  without  form.     He  gives  this  matter 


GOD.  35 

form  and  motion.  He  saw  that  a  certain  degree  of  motion,  imparted  to  a 
certain  portion  of  matter,  would  produce  water;  that  another  degree  of 
motion,  communicated  to  another  portion  of  matter,  would  produce  fife  ;  that 
another  would  produce  earth ;  and  so  of  the  rest.  He  foresaw,  with  the 
utmost  precision,  what  would  result  from  this  water,  from  this  fire,  from  this 
earth,  when  joined  together,  and  agitated  by  such  a  degree  of  motion  as  he 
should  communicate.  By  the  bare  inspection  of  the  laws  of  motion*  he 
foresaw  fires,  earthquakes.  He  foresaw  all  the  vicissitudes  of  time  ;  he 
foresaw  those  which  must  put  a  period  to  time,  when  "  the  heavens  shall 
pass  a  vay."  2  Peter  iii.  10. 

3.  But,  if  God  could  combine  all  that  would  result  from  the  laws  of  mo- 
tion communicated  to  matter,  he  could  also  combine  all  that  would  result 
from  intelligence,  freedom  of  will,  and  all  the  faculties  which  make  the 
essence  of  spirits  ;  and,  before  he  had  formed  those  spiritual  beings  which 
compose  the  intelligent  world,  he  knew  what  all  their  ideas,  all  their  pro- 
jects, all  their  deliberations  would  be.  He  says,  "he  searcheth  and 
knoweth  them  ;"  he  foresaw,  he  foretold,  the  afflictions  which  Abraham's 
posterity  would  endure  in  Canaan;  Gen.  xv.  13,  the  infidelity  of  the  Jews, 
the  faith  of  the  Gentiles,  the  crucifixion  of  the  Messiah.  On  this  article, 
we  are  obliged  to  exclaim,  "  Such  knowledge  is  too  wonderful  for  me  ;  it  is 
high,  I  cannot  attain  unto  it."  God  is  every  where,  because  he  veils  the 
most  impenetrable ;  darkness  the  most  thick,  distance  the  most  immense,  can 
conceal  nothing  from  his  knowledge.  Soar  to  the  utmost  heights,  fly  to  the 
remotest  climates,  wrap  thyself  in  the  blackest  darkness.,  every  where,  every 
where  thou  wilt  be  under  his  eye.  "  Whither  shall  I  go  from  thy  Spirit?" 
But, 

2.  The  knowledge  of  God  is  not  a  bare  knowledge,  his  presence  is  not 
an  idle  presence  ;  it  is  an  active  knowledge,  it  is  a  presence  accompanied 
with  action  and  motion.  We  said,  just  now,  that  God  was  every  where, 
because  he  influenced  all,  as  far  as  influence  agrees  with  his  perfections. 

When  new  beings  appear,  he  is  there ;  he  influences  their  productions. 
He  gives  to  all  life,  motion,  and  being.  "  Thou,  even  thou,  art  Lord  alone; 
thou  hast  made  heaven."  Neh,  ix.  6.  "  O  Lord,  I  will  praise  thee,  for  I  am 
fearfully  and  wonderfully  made.  Ps.  cxxxix.  14 — 16. 

When  beings  are  preserved,  he  is  there  ;  he  influences  preservation.  "  Thou 
preservest  man  and  beast.  When  thou  openest  thy  hands  they  are  filled 
with  good.     The  eyes  of  all  wait  upon  thee." 

When  the  world  is  disordered,  he  is  there.  He  influences  wars,  pesti- 
lence. If  nature  refuse  her  productions,  it  is  because  he  hath  "  made  the 
heavens  as  iron,  and  the  earth  as  brass."  It  is  he  who  "makes  the  winds 
his  messengers,  and  his  ministers  flames  of  fire." 

When  every  thing  succeeds  according  to  our  wishes,  he  is  there.  He 
inffuenceth  prosperity.  "  Except  the  Lord  build  the  bouse,  they  labour  in 
vain  that  build  it."  Ps.  cxxvii.  1. 

When  our  understanding  is  informed,  he  is  there.  He  inffuenceth  our 
knowledge.  For  "  in  his  light  we  see  light.  He  enlighteneth  every  man 
that  cometh  into  the  world." 

When  our  heart  disposeth  us  to  our  duties,  be  is  there.  He  inffuenceth 
our  virtues.  It  is  he  who  "  worketh  in  us,  both  to  will  and  to  do.  Who 
giveth  to  all  that  ask  liberally." 

When  grossest  errors  cover  us,  he  is  there.     He  mfluenceth  errors.     It  is 
God  who  "  sends  strong  delusions.     Go,  make  the  heart  of  this  people  fat." 
'Isa.  vi.   10. 


36  GOD. 

When  we  live,  when  we  die,  he  is  there.  He  influenceth  life  and  death. 
"Man's  days  are  determined,  the  number  of  his  months  are  with  him. 
To  God  the  Lord  belong  the  issues  of  death.  He  bringeth  down  to  the 
grave." 

He  influenceth  the  least  events,  as  well  as  the  most  considerable.  "  The 
hairs  of  our  head  are  numbered ;"  even  "  a  sparrow  cannot  fall  to  the  ground 
without  his  will."     But, 

3.  When  God  communicates  himself  to  all,  when  he  thus  acts  on  all,  and 
diffuseth  himself  through  the  whole,  he  connects  all  with  his  own  designs. 
God  is  present  with  all,  because  he  directs  all. 

Doth  he  call  creatures  into  existence  ?  it  is  to  manifest  his  perfections  ;  it 
is  to  have 'subjects  on  whom  he  may  shower  his  favours  ;  it  is,  as  it  were,  to 
go  out  of  himself,  and  to  form  through  the  whole  universe,  a  concert 
resounding  the  Creator's  existence  and  glory :  For  the  invisible  tilings  of 
God,  even  his  eternal  power  and  godhead,  are  understood  by  the  things  that 
are  made.     The  heavens  declare  the  glory  of  God."  Ps.  xix.  1 — 3. 

Doth  he  preserve  creatures  ?  it  is  to  answer  his  own  designs  ;  the  depth  of 
which  no  finite  mind  can  fathom ;  but  which  we  shall  one  day  know,  and 
admire  his  wisdom. 

Doth  he  send  plagues,  war,  famine  ?  it  is  to  make  those  feel  his  justice, 
who  have  abused  his  goodness. 

Doth  he  afford  prosperity?  it  is  to  "draw  us  with  the  bands  of  love." 

Doth  he  impart  knowledge  to  us  ?  it  is  to  discover  the  snares  that  surround 
us,  the  miseries  that  threaten  us,  the  origin  from  which  we  spring,  the  course 
of  life  we  should  follow,  and  the  end  at  which  we  should  aim. 

Doth  he  communicate  virtues  ?  it  is  to  animate  us  in  our  race ;  to  convince 
us  that  there  is  a  mighty  arm  to  raise  us  from  the  abyss  into  which  our  natu- 
ral corruption  hath  plunged  us;  it  is  that  we  may  "work  out  our  salvation 
with  fear  and  trembling;  knowing  that  God  worketh  in  us." 

Doth  he  send  error  ?  it  is  to  make  us  respect  that  truth  which  we  have 
resisted. 

Doth  he  prolong  our  life  ?  it  is  because  he  is  long-suffering  to  us.  He 
opens  in  our  favour  "  the  riches  of  his  goodness  and  forbearance,  to  lead  us 
to  repentance." 

Doth  he  call  us  to  die  ?  it  is  to  open  those  eternal  books  in  which  our 
actions  are  registered  ;  it  is  to  gather  our  souls  into  his  bosom,  "  to  bind  then! 
np  in  the  bundle  of  life  ;"  to  mix  them  with  the  ransomed  armies  "  of  all 
nations,  tongues,  and  people." 

Such  are  our  ideas  of  the  omnipresence  of  God.  Then  God  seeth  all, 
influenceth  all,  directeth  all.  In  this  sense  we  are  to  understand  this  mag- 
nificent language  of  scripture  :  "  Behold,  the  heaven  of  heavens  cannot  con- 
tain thee.  Thus  saith  the  Lord,  the  heaven  is  my  throne,  and  the  earth  is 
my  footstool."  This  was  our  prophet's  meaning  throughout  the  Psalm, 
"  O  Lord,  thou  hast  searched  me,"  verse  1,  &c. 

Inference. 

From  this  idea  of  God,  we  see  all  the  virtues  issue  which  religion  pre- 
scribes. 

If  such  be  the  grandeur  of  our  God,  what  ought  our  repentance  to  be  ? 
who  have  provoked  him  to  jealousy,  as  if  we  had  been  stronger  than  he; 
insulted  that  majesty  which  angels  adore. 

If  such  be  the  grandeur  of  God,  what  should  be  our  humility  ?  What  are 
we?  a  grain  of  dust,  a  point,  an  atom,  a  nothing. 


GOD.  37 

If  such  be  the  grandeur  of  God,  what  ought  our  confidence  to  be  ?  "  If 
God  be  for  us,  who  can  be  against  us  ?" 

But,  above  all,  if  such  be  the  grandeur  of  God,  if  God  is  every  where 
present,  what  should  our  vigilance  be?  What  impression  should  this 
thought  make  on  reasonable  souls,  "  Thou  God  seest  me  ?"' 


THE  POWER  OF  GOD. 

Job.  xxvi.  14. — Lo  !  these  are  parts  of  his  ways  :  but  how  little  a  portion  is  heard  of  him  ? 
But  the  thunder  of  his  power  who  can  understand?     (H.) 

Bildad  had,  in  the  foregoing  chapter,  entertained  Job  with  a  discourse  of 
the  dominion  and  power  of  God,  and  the  purity  of  his  righteousness ; 
whence  he  argues  an  impossibility  of  the  justification  of  man  in  his  presence, 
who  is  no  better  than  a  worm.  Job,  in  this  chapter,  acknowledges  the 
greatness  of  God's  power,  and  descants  more  largely  upon  it  than  Bildad  had 
done  ;  but  both  preach  it  with  a  kind  of  ironical  speech,  as  if  he  had  not 
act  d  a  friendly  part,  or  said  little  to  the  purpose.  The  subject  of  Job's 
discourse  was  the  outward  prosperity  of  the  wicked,  and  the  afflictions  of 
the  godly;  and  Bildad  reads  him  a  lecture  of  the  extent  of  God's  dominion, 
the  number  of  his  armies,  and  the  unspotted  rectitude  of  his  nature,  in  com- 
parison of  which  the  purest  creatures  are  foul.  Job  therefore  taxeth  him, 
verses  1 — 4,  that  he  had  not  touched  the  point,  but  rambled  from  the  subject 
in  hand  :  "  How  hast  thou  helped  him  who  is  without  power  ?"  Your  dis- 
course is  so  impertinent,  that  it  will  neither  strengthen  the  weak,  nor 
instruct  the  simple;  but,  since  Bildad  would  take  up  the  argument  of  God's 
power,  Job  would  show  that  he  wanted  not  his  instructions  on  that  subject, 
that  he  had  more  distinct  conceptions  of  it  than  his  antagonist  had  uttered, 
and  therefore,  from  verse  5  to  the  end  of  the  chapter,  he  treats  the  subject 
in  a  magnificent  manner,  and  concludes  in  the  words  of  the  text,  "  Lo  !  these 
are  parts  of  his  ways." 

I.  The  nature  of  God's  power. 

Power  sometimes  signifies  authority ;  but  the  power  of  God  in  the  text 
does  not  signify  his  authority,  but  his  strength. 

1.  The  power  of  God  is  that  ability  or  strength,  whereby  he  can  bring  to 
pass  whatsoever  he  pleaseth,  whatsoever  his  infinite  wisdom  can  direct,  and 
the  unspotted  purity  of  his  will  resolve.  His  counsel  shall  stand,  and  ho 
will  do  all  his  pleasuie.     He  hath  done  whatsoever  pleaseth  him. 

2.  The  power  of  God  gives  activity  to  all  the  other  perfections  of  his 
nature.  As  holiness  is  the  beauty,  so  power  is  the  life  of  his  attributes  in 
their  exercise.  God  hath  a  powerful  wisdom  to  attain  his  ends  without  inter- 
ruption, a  powerful  mercy  to  remove  our  misery,  a  powerful  justice  to 
punish  offenders,  a  powerful  truth  to  perform  all  his  promises. 

3.  This  power  is  originally  and  essentially  in  his  nature.  The  strength 
and  power  of  princes  is  originally  in  their  people,  and  only  managed  by 
their  authority  to  command;  but  the  power  of  God  is  not  derived  from  any 
thing  without  him,  but  essentially  in  himself.  Power  belongeth  unto  God  ; 
and  all  the  power  that  the  creature  possesses  is  derived  from  him. 

1.  Hence  it  follows,  that  the  power  of  God  is  infinite.  What  is  the 
exceeding  greatness  of  his  power?     According  to  the  working  of  his  mighty 


38  GOD. 

power.  Nothing  can  be  too  difficult  for  the  Divine  power  to  effect.  Is  any 
thing  too  hard  for  the  Lord  ?  A  power  which  cannot  be  opposed.  None 
can  stay  his  hand. 

II.   Wherein  the  power  of  God  is  manifested. 

1.  In  creation.  With  what  majestic  lines  doth  God  set  forth  his  power  in 
the  works  of  creation.  "The  firmament showeth  his  handy  work,  and  the 
heavens  are  the  work  of  his  fingers,"  therefore  called  the  firmament  of  his 
power.  And  he  only  spake,  and  it  was  done;  he  commanded,  and  it  stood 
fast.     "  Let  there  be  light,  and  there  was  light." 

2.  The  power  of  God  is  made  manifest  in   the  government  of  the  world. 
1.  In  preservation  or  natural   government,    God  is  the  great  Father  of  the 

universe,  to  nourish  as  well  as  create  it.  Thou,  Lord,  preserves!  man  and 
beast.  As  they  were  created  by  his  word,  they  are  supported  by  the  same. 
He  openeth  his  hand,  and  satisfieth  the  desire  of  every  living  creature.  It 
is  by  his  power  the  heavenly  bodies  have  rolled  in  their  spheres,  and  the 
tumultuous  elements  have  persisted  in  their  order.  He  holds  the  waters  in 
the  hollow  of  his  hand,  and  weighs  the  mountains  in  scales,'  and  the  hills  in 
a  balance ;  and  in  him  we  live,  move,  and  have  our  being. 

It  is  no  small  argument  of  omnipotence,  to  keep  all  the  strings  of  nature 
in  tune ;  to  wind  them  up  to  a  due  pitch  for  the  harmony  he  intended ;  and 
prevent  those  jarrings  which  would  naturally  result  from  their  opposite 
qualities. 

2.  This  power  is  evident  in  moral  government. 

1.  In  the  restraint  of  the  malicious  nature  of  Satan.  Since  Satan  hath 
the  power  of  an  angel  and  the  malice  of  a  devil,  what  safety  would  there  be 
for  our  persons,  did  not  the  Lord  restrain  his  malice?  It  is  a  part  of  the 
strength  as  well  as  the  wisdom  of  God,  that  the  deceived  and  the  deceiver 
are  his.  Wisdom  to  defeat,  and  power  to  over-rule,  the  malicious  designs  of 
Satan  to  his  own  glory. 

2.  In  the  restraint  of  the  wickedness  of  man,  what  havoc  has  this  made 
in  the  world  !  "  From  whence  come  wars  ?"  But  had  not  the  Lord,  by  his 
power,  restrained  these,  how  would  the  world  be  drenched  in  blood  ?  The 
Lord  not  only  restrains,  but  overrules  the  wickedness  of  man.  "  Surely  the 
wrath  of  man  shall  praise  thee." 

3.  In  his  gracious  government. 

1.  In  the  deliverance  of  his  church.  He  is  the  strength  of  Israel.  He 
hath  preserved  his  little  flock  in  the  midst  of  the  wolves,  and  maintained 
their  standing,  when  the  strongest  kingdoms  have  been  sunk,  and  the  best 
jointed  states  have  been  broken  in  pieces.  This  power  shone  forth  in  the 
deliverance  of  his  people  in  the  Red  Sea;  and  also  in  the  destruction  of  their 
enemies.  "He  showed  strength  with  his  arm;  he  scattered  the  proud  in 
the  imagination  of  their  hearts." 

2.  In  effecting  his  purposes  by  small  means.  Ashe  mac;nifies  his  wisdom, 
by  using  ignorant  instruments,  so  he  exalts  his  power  by  the  weak.  By  the 
motion  of  Moses1  rod  he  works  wonders  in  the  court  of  Pharanh.  The 
walls  of  Jericho,  falling  at  the  sound  of  the  rams'  horns,  was  a  more  glorious 
display  of  the  power  of  God,  than  if  Joshua  had  battered  them  with  the 
engines  of  war.  Goliah,  a  giant,  levelled  with  the  ground  by  the  force  of  i 
sling  from  the  hand  of  a  stripling,  is  a  more  glorious  character  of  the  power 
of  God,  than  if  a  warlike  Israelite  in  Said's  armour  had  hewed  him  to 
pieces 

3.  In  the  work  of  our  redemption.  As  Christ  is  called  the  wisdom  of 
God,  so  he  is  called  the  power  of  God.  The  arm  of  power  was  lifted  up  as  high 


GOD.  39 

as  the  designs  of  wisdom  were  laid  deep ;  as  this  way  of  redemption  could 
not  be  contrived  but  by  an  infinite  wisdom,  so  it  could  not  be  accomplished 
but  by  infinite  power.     This  will  appear, 

1.  In  the  person  redeeming.  The  union  of  the  two  natures  in  the  person 
of  Christ.  "The  seed  of  David  according  to  the  flesh,"  An  immortal 
spirit  and  dying  flesh.  Infinite  purity  and  a  reputed  sinner.  Omniscience 
and  ignorance.  Immutability  and  changeableness.  Human  weakness  and 
almighty  power.  A  God  of  blessedness  and  a  man  of  sorrow.  "The 
Word  made  flesh."  When  we  consider  the  power  of  God  manifested  in 
this  union,  we  are  lost.  That  God  upon  a  throne  should  be  an  infant  in  a 
cradle.     The  thundering  Creator  be  a  weeping  babe  and  a  suffering  man. 

2.  In  the  progress  of  his  life.  In  the  miracles  he  wrought.  How  did  he 
expel  the  powers  of  darkness?  By  a  word  and  touch,  sight  is  restored  to 
the  blind,  hearing  to  the  deaf,  healing  to  the  sick,  life  to  the  dead. 

3.  In  his  resurrection.  The  unlocking  the  belly  of  the  fish  for  the 
deliverance  of  Jonah,  the  rescue  of  Daniel  from  the  den  of  lions,  and  the 
three  Hebrew  worthies  from  fire,  were  signal  declarations  of  his  power,  yet 
but  faint  representations  of  the  resurrection  of  Jesus.  This  was  an  hyper- 
bole of  power.  The  exceeding  greatness  of  power,  according  to  the 
working  of  his  mighty  power,  which  he  wrought  in  Christ,  when  he  raised 
him  from  the  dead. 

2.  In  the  publication  of  it. 

1.  The  power  of  God  was  manifested  in  the  instruments.  Men  of  a  low 
condition,  meanly  bred,  so  far  from  any  splendid  estates,  that  they  possessed 
only  their  nets  ;  without  credit  or  reputation  in  the  world ;  without  comeli- 
ness or  strength;  as  unfit  to  conquer  the  world  by  preaching,  as  an  army  of 
hares  were  to  conquer  it  by  war.  Not  learned  doctors,  bred  up  at  the  feet 
of  the  famous  rabbins  at  Jerusalem,  whom  -Paul  calls  the  princes  of  this 
world,  nor  nursed  up  in  the  school  of  Athens.  Not  the  wise  men  of  Greece, 
but  the  fishermen  of  Galilee,  are  employed  to  publish  the  gospel  of  Christ. 
The  heavenly  treasure  was  placed  in  these  earthen  vessels  ;  as  Gideon's 
lamps  in  empty  pitchers  ;  that  the  excellency  of  the  power  might  be  of  God. 

2.  In  the  success  of  their  ministry,  These  poor  fishermen,  tent  makers, 
ignorentmen,  without  letters,  without  arms,  without  power,  without  intrigues, 
without  human  help,  without  philosophy,  without  eloquence,  contemptible 
and  persecuted  people,  triumphed  over  the  whole  world  with  the  sound  of 
their  voice.  Idols  fell,  temples  were  demolished,  oracles  were  struck  dumb, 
the  reign  of  the  devil  was  abolished,  the  strongest  inclinations  of  nature 
were  diverted,  people's  ancient  habits  were  changed,  they  flocked  in  crowds 
to  adore  Jesus ;  whole  provinces  presented  themselves  at  the  foot  of  the 
cross.  This  is  the  finger  of  God ;  nay,  more,  this  is  the  outstretched  arm 
of  Jehovah. 

To  conclude. 

1.  Here  is  comfort  in  all  afflictions.  Our  evils  can  never  be  so  great  to 
distress  us,  as  his  power  is  to  deliver.  "  If  God  be  for  us,  who  can  be 
against  us  ?" 

2.  This  doctrine  teaches  us  the  fear  of  God.  "Who  would  not  fear  thee, 
O  thou  King  of  nations?"  for,  if  God  be  against  us,  it  matters  not  who 
they  be  that  are  for  us.  Fear  him,  therefore,  who  hath  power  to  cast 
into  hell. 


40 


THE  WISDOM   OF  GOD. 
Rom.  xvi.  27. — To  God  only  wise.     (PI.) 

Wisdom  is  a  transcendent  excellency  of  the  Divine  nature.  Most  con- 
found the  knowledge  and  wisdom  of  God  together ;  but  there  is  a  manifest 
distinction  between  them  in  our  conception. 

I.  Show  what  wisdom  is;  wisdom  consists 

1.  In  acting  for  a  right  end,  and  choosing  proper  means.  To  shoot  at 
random  is  a  mark  of  folly.  As  he  is  the  wisest  man  that  hath  the  noblest 
end  and  the  most  proper  means,  so  God  is  infinitely  wise  ;  as  he  is  the  most 
excellent  being,  so  he  hath  the  most  excellent  end.  "  Of  him,  and  through 
him,  and  to  him,  are  all  things." 

2.  Wisdom  consists  in  observing  all  circumstances  for  action.  He  is 
counted  a  wise  man  that  lays  hold  of  the  fittest  opportunities  to  bring  about 
his  designs.  God  hath  all  the  circumstances  of  things  in  one  entire  image 
before  him.  It  is  impossible  he  should  be  mistaken,  or  miss  of  the  due 
season  of  bringing  about  his  own  purposes.  The  time  of  our  Saviour's 
incarnation  is  called  the  fulness  of  time,  the  proper  season  for  his  coin- 
ing- .  .  .  • 

3.  In  willing  and  acting  according  to  the  right  judgment.  Ws  never 
count  a  wilful  man  a  wise  man.  The  resolves  and  ways  of  God  are  not 
mere  will,  but  well  guided  by  the  reason  and  counsel  of  his  own  infinite 
understanding.  Who  worketh  all  things.  Eph.  i.  11.  All  his  ways  are 
judgment.     Deut.  xxxii.  4. 

There  is  an  essential  and  personal  wisdom  of  God.  The  essential  wisdom 
is  the  essence  of  God;  the  personal  wisdom  is  the  Son  of  God.  1  Cor.  i.  24. 
God  is  originally  wise.  "Who  hath  been  his  counsellor?"  Rom.  xi.  34. 
God  is  perfectly  wise.  There  is  no  cloud  upon  his  understanding.  Job  iv.  18. 
God  is  perpetually  wise.  His  counsel  stands  like  an  immoveable  rock. 
God  is  incomprehensibly  wise.  His  thoughts  are  deep.  Ps.  xcii,  5.  His 
judgments  unsearchable.  Depths  that  cannot  be  fathomed.  Rom.  xi.  33. 
O  the  depth.  Job  xi.  6,  7.  God  is  infallibly  wise.  The  wisest  men  meet 
with  rubs  in  the  way.  God  always  compasses  his  ends.  There  is  no  wis- 
dom. Isa.  Iv.  11.  His  word  that  goeth  forth.  Isa.  xiv.  24,  27.  As  he 
thinks,  so  shall  it  come  to  pass. 

II.   Wherein  the  wisdom  of   God  appears. 

1.  In  creation.  The  whole  creation  is  a  poem,  every  species  a  stanza, 
and  every  individual  creature  a  verse  in  it.  ProV.  iii.  19.  "  The  Lord  by 
wisdom,  hath  founded  the  earth'"  Jer.  x.  12.  "  He  hath  established  the 
world  by  his  wisdom."  There  is  not  any  thing  so  mean,  so  small,  but  shines 
with  a  beam  of  Divine  wisdom.  Ps.  civ.  24.  "  In  wisdom  hast  thou  made 
them  all."     This  wisdom  of  the  creation  appears, 

1.  In  the  variety.  "O  Lord,  how  manifold  are  thy  works  !"  How  great 
a  variety  is  there  of  animals,  plants,  colours.     Gen.  i.  11,  20,  24. 

2.  In  the  beauty  and  ©rder.  Eccles.  iii.  11.  "  He  hath  made  every  thing 
beautiful."  All  the  creatures  are  as  so  many  pictures,  or  statues,  exactly 
framed  by  line.     Ps.  xix.  4.     "Their  line  is  gone." 

3.  In  the  fitness  of  every  thing  for  its  end.  After  the  most  diligent  in- 
spection, there  can  be  found  nothing  unprofitable.  The  earth  is  fitted  into 
his  parts  ;  the  valleys  are  appointed  for  granaries,  the  mountains  to  shadow 
them;  the  rivers,  like  veins,  carry  refreshment.  Ps.  civ.  14.  "There  he 
causes  the  grass  to  grow."     The  sea  is  fitted  for  its  use  ;  it  is  a  fish  pond  foi 


GOD.  41 

the  nourishment  of  man  ;  it  joins  nations  :  a  great  vessel  for  commerce. 
Ps.  civ.  26.  "  There  go  the  ships."  Showers  are  appointed,  to  refresh  the 
bodies,  to  open  the  womb  of  the  earth.  Ps.  civ.  3.  "  To  make  it  fruitful." 
Winds  are  fitted  to  purify  the  air,  to  cany  the  clouds,  to  refresh  the  earth. 
Ps.  civ.  3.  "  He  walketh  on  the  winds."  Rivers  are  appointed  to  bathe 
the  earth:  they  are  the  water  pots  of  the  earth.  Ps.  civ.  10,  12,  13.  Trees 
are  for  the  habitations  of  birds.  The  seasons  have  their  uses.  The  days 
and  Bights  have  also  their  usefulness.      Ps.  lxxiv.  16,  17;  civ.  23. 

4.  This  wisdom  is  apparent  in  the  linking  all  those  useful  parts  together. 
All  parts  are  exactly  suited  to  one  another,  and  every  part  to  the  whole. 
"The  heavens  hear  the  earth."     Hos.  ii.  21,  22. 

III.  In  his  government,  especially  of  man. 

I.  In  his  government  of  him  as  a  rational  creature,  in  the  law  he 
gives  him. 

1.  It  is  suited  in  the  nature  of  man. 

2.  To  his  happiness.  "Rejoicing  his  heart."  Ps.  xix.  7,  8;  Deut. 
iv.  8.    . 

3.  In  suiting  his  laws  to  his  conscience.  "  The  Gentiles  do  by  nature." 
Rom.  ii.  14.     Conscience  dictates  that  the  law  is  worthy  to  be  observed. 

4.  In  the  encouragement  he  gives.  "  In  keeping  thy  commandments." 
Ps.  xix.  1 1 . 

II.  God's  wisdom  appears  in  the  government  of  man  as  a  fallen 
creature. 

1.  In  the  bounding  of  sin.      "The  wrath  of  man."     Ps.  lxxvi.  10. 

2.  In  overruling  it  to  his  own  glory  and  our  good.  "As  sin  reio-ned  unto 
death."     Rom.  v.  21. 

3.  In  the  work  of  redemption.  In  which  he  manifested  the  greatest  hat- 
rsd  to  sin,  and  the  greatest  love  to  the  sinner.  "  Herein  is  love — God  so 
loved  the  world." 

4.  In  overturning  the  empire  of  Satan.  "Through  death."  Heb.  ii.  14. 
Thus  the  devil  ruined  his  own  kingdom,  whilst  he  thought  to  establish  it. 

5.  In  the  manner  of  publishing  the  doctrine  of  redemption.  Id  the  general 
discoveries  of  it  to  Abraham  and  Moses  ;  the  time  and  circumstances  of  the 
first  publication  of  the  gospel  by  the  apostles.  Acts  ii.  1 — 12.  In  the  in- 
struments employed:  he  did  not  employ  philosophers,  but  fishermen.  "The 
foolishness  of  God  is  wiser  than  men."  In  the  ways  and  manner:  by  ways 
seemingly  contrary;  by  scattering  of  the  disciples,  it  inflamed  their  courage, 
and  spread  their  doctrine.  "  Many  shall  run  to  and  fro."  Dan.  xii.  4.  The 
flames  of  the  martyrs  brightened  the  doctrine.  Religion  grew  stronger  by 
sufferings;  making  the  "wisdom  of  this  world  foolishness  with  God." 

To  conclude — we  may  hence  see, 

1.  The  right  and  fitness  of  God  for  the  government  of  the  world.  Power 
and  wisdom  are  the  two  arms  of  authority. 

2.  That  God  is  a  proper  object  for  our  trust  and  confidence.  "  The  Lord 
knoweth  how  to  deliver."     Job  v.  13.     He  taketh  the  wise. 

3.  Meditate  on  the  wisdom  of  God,  as  manifested  in  creation.  Ps.  viii. 
4,  5.  "  When  I  consider  the  heavens."  In  redemption,  shall  the  angels  be 
ravished  with  it,  and  bend  themselves  down  to  study  it,  and  shall  not  we  ad- 
mire it!     Prov.  ii.  1 — 6. 

4.  Let  us  seek  to  God  for  wisdom.  "  If  any  man  lack  wisdom."  James 
i.  17.     There  is  a  spirit  in  man.     Job  xxii.  8. 

Submit  to  the  wisdom  of  God  in  all  cases  ;  he  is  a  God  of  judgment. 
6 


42 


ON  THE  HOLINESS  OF  GOD. 

Exodus  xv.  11. — Who  is  like  unto  thee,  O  Lord,  among  the  gods?     Who  is  like  unto  thee, 
glorious  in  holiness,  fearful  in  praises,  doing  wonders?     (H.) 

This  verse  is  one  of  the  loftiest  descriptions  of  the  majesty  and  excellence 
of  God  in  the  whole  scripture.  It  is  a  part  of  Moses'  triumphant  song,  after 
a  great,  and  real,  and  a  typical  victory ;  in  the  womb  of  which  all  the  deliv- 
erances of  the  church  were  couched.  It  is  the  first  song  upon  holy  record, 
and  it  consists  of  gratulatory  and  prophetic  matter.  It  casts  a  look  "back- 
ward, to  what  God  did  for  them  in  their  deliverance  from  Egypt;  and  a  look 
forward,  to  what  God  shall  do  for  the  church  in  future  ages. 

It  consists  of,   1.  A  preface,  verse  1 — "  I  will  sing  unto  the  Lord." 

2.  An  historical  narration  of  matter  of  fact,  verses  3,  4,  "  Pharaoh's  cha- 
riots and  his  host  hath  he  cast  into  the  Red  Sea." 

Let  these  two  things  be  considered.  If  any,  this  attribute  hath  an  excel- 
lency above  his  other  perfections ;  none  is  sounded  out  so  loftily,  with  such 
solemnity,  and  so  frequently  by  angels,  as  this.  Isa.  vi.  3.  "  Holy,  holy, 
holy."  Rev.  iv.  8.  He  singles  it  out  to  swear  by.  Ps.  lxxxix.  35. 
"  Once  have  I  sworn  by  my  holiness."  Amos  iv.  2.  "  The  Lord  will 
swear  by  his  holiness  ;"  it  is  glory  and  beauty.  Power  is  his  hand  and  arm, 
omniscience  his  eye,  mercy  his  bowels,  eternity  his  duration,  his  holiness  is 
his  beauty.  2  Chron.  xx.  21.  "  Should  praise  the  beauty  of  holiness."  It 
is  his  very  life.  So  it  is  called.  Eph.iv.  18.  "  Alienated  from  the  life  of 
God ;"  that  is,  from  the  holiness  of  God.     "  Be  ye  holy,  as  I  am  holy." 

I.  The  nature  of  Divine  holiness. 

The  holiness  of  God,  negatively,  is  a  perfect  and  unpolluted  freedom  from 
all  evil ;  as  we  call  gold  pure  that  is  not  embased  by  any  dross. 

Positively,  it  is  the  rectitude  or  integrity  of  the  Divine  nature  ;  or  that 
conformity  of  it  in  affection  and  action  of  the  divine  will,  Avhereby  he  hath 
a  delight  and  complacency  in  every  thing  agreeable  to  his  will. 

As  there  is  no  darkness  in  his  understanding,  so  there  is  no  spot  in  his 
will.     Ps.  xi.  7.     "The  righteous  Lord  loveth  righteousness." 

This  property  of  the  Divine  nature  is, 

1.  An  essential  and  necessary  perfection;  he  is  essentially  and  necessarily 
holy.     His  holiness  is  as  necessary  as  his  being. 

2.  God  is  only  absolutely  holy:  "There  is  none  holy  as  the  Lord."  It 
is  the  peculiar  glory  of  his  nature ;  he  is  not  only  holy,  but  holiness.  Holi- 
ness, in  the  highest  degree,  is  his  sole  prerogative. 

3.  God  is  so  holy,  that  he  cannot  possibly  approve  of  any  evil  done  by 
another,  but  doth  perfectly  abhor  it;  would  not  else  be  a  glorious  holiness. 
Ps.  v.  4.     "  He  hath  no  pleasure  in  wickedness." 

1.  He  abhors  it  necessarily.  Holiness  is  the  glory  of  the  Deity,  therefore 
necessarily.  The  nature  of  God  is  so  holy, 'that  he  cannot  but  hate  it. 
Hab.  i.  13  "Thou  art  of  purer  eyes  than  to  behold  evil."  He  is  more 
opposite  to  it  than  light  to  darkness  ;  and  therefore  it  can  expect  no  counten- 
ance from  him. 

2.  Therefore  intensely.  Nothing  do  men  act  for  more  than  their  glory. 
He  hates  the  first  spark  of  it  in  the  imagination.  Zach.  viii.  17.  With 
what  variety  of  expressions  doth  he  repeat  his  indignation  at  their  polluted 
services;  Amos  v.  21,  22  ;  so  Isa.  i.  14  ;  it  is  the  abominable  thing  that  he 
hates  ;  Jer.  xliv.  4  ;  he  is  vexed  and  fretted  at  it ;  Isa.  lxiii.  10  ;  Ezek.  xvi. 
43  ;  he  abhors  it  so,  that  his  hatred  rebounds  upon  the  person  that  commits 
it.     Ps.  v.  5.     "He  hates  all  workers  of  iniquity." 


GOD.  43 

3.  Therefore  universally,  because  necessarily  and  intensely.  He  doth  not 
hate  it  in  one,  and  indulge  it  in  another,  but  loathes  it  wherever  he  finds  it; 
not  one  worker  of  iniquity  is  exempt  from  it.  Ps.  v.  5.  "  Thou  hatest  all 
workers  of  iniquity." 

4.  Perpetually.  This  must  necessarily  follow  upon  the  others.  He  can 
no  more  cease  to  hate  impurity,  than  he  can  cease  to  love  holiness.  James 
i.  17.  God  is  always  the  same,  without  any  shadow  of  change  ;  and  "is 
angry  with  the  wicked  every  day,"  Ps.  vii.  11,  i.  e.  uninterruptedly. 

5.' God  is  so  holy,  that  he  cannot  but  love  holiness  in  others.  Not  that 
he  owes  any  thing  to  his  creatures,  but  from  the  unspeakable  holiness  of  his 
nature.     Ps.  xi.  7.      "The  righteous  Lord  loveth  righteousness." 

6.  God  is  so  holy,  that  he  cannot  positively  will  or  encourage  sin  in  any. 
How  can  he  give  any  encouragement  to  that  which  he  cannot  in  the  least 
approve  ?  Light  may  sooner  be  the  cause  of  darkness,  than  he  that  is  the 
fountain  of  good  should  be  the  source  of  evil.     James  iii.  11. 

1.  God  cannot  commit  any  unrighteousness. 

2.  Nor  can  God  secretly  inspire  any  evil  into  us. 

3.  Nor  can  God  necessitate  man  to  sin.  Indeed  sin  cannot  be  committed 
by  force ;  there  is  no  sin  but  is  in  some  sort  voluntary. 

II.  The  demonstration  of  it. 

1.  His  holiness  appears  as  he  is  Creator,  in  framing  man  in  a  perfect  up- 
rightness. Angels,  as  made  by  God,  could  not  be  evil ;  for  God  beheld  his 
own  works  with  pleasure,  and  could  not  have  pronounced  them  all  good,  had 
some  been  created  pure,  and  others  impure  ;  two  moral  contrarieties  could 
not  be  good.  Human  nature  was  well  strung  and  tuned  by  God,  according 
to  the  note  of  his  own  holiness.  Eccles.  vii.  29.  "  God  hath  made  man 
upright."  Other  creatures  were  his  footsteps,  but  man  was  his  image. 
"  Let  us  make  man  in  our  image,  after  our  likeness  ;"  which,  though  it  seem 
to  imply  no  more  in  that  place,  than  an  image  of  his  dominion  over  the  crea- 
tures, yet  the  apostle  raises  it  a  peg  higher,  and  gives  us  a  larger  interpreta- 
tion. Col.  iii.  10.  "And  have  put  on  the  new  man,  which  is  renewed  in 
knowledge,  after  the  image  of  him  that  created  him;"  making  it  to  consist 

in  a  resemblance  to  his  righteousness.  ^m^ 

2.  His  holiness   appears   in  his  laws;   and  he  is  a  lawgiver  and  a  judg^^P 
Man  was  bound  to  be  subject  to  God,  as  a  creature,  and  had  a  capacity  tol^^ 
ruled  by  the  law.     Deut.  iv.  8.     "What  nation  hath  statutes  and  judgments 

so  righteous  ?"  They  are  compared  to  fine  gold,  that  hath  no  speck  nor 
dross.     Ps.  xix.  10. 

This  purity  is  evident, 

In  the  moral  law  ;  which  is  therefore  dignified  with  the  title  of  holy  twice 
in  one  verse.     Rom.  vii.  12.     "  Wherefore  the  law  is  holy." 

1.  The  purity  of  the  law  is  seen  in  the  matter  of  it.  It  prescribes  all  that 
becomes  a  creature  towards  God,  and  all  that  becomes  one  creature  towards 
another.  "  Wherefore  the  law  is  holy."  The  purity  of  this  beam  and 
transcript  of  God,  bears  witness  to  a  greater  clearness  and  beauty  in  the  sun 
and  original.     Undefiled  streams  manifest  an  untainted  fountain. 

2.  It  is  seen  in  the  manner  of  his  precepts.  As  it  prescribes  all  good,  and 
forbids  all  evil ;  so  it  doth  enjoin  the  one,  and  banish  the  other,  as  such. 
The  laws  of  men  command  virtuous  things  ;  not  as  virtuous  in  '  Ives, 
but  as  useful  for  human  society.  But  God  commands  that  which  is  ju  t  in 
itself,;  enjoins  virtues  as  virtues,  and  prohibits  vices  as  vices. 

3.  In  the  spiritual  extent  of  it.  It  frowns  upon  all  stains  and  pollutions 
<  f  the  most  retired  thoughts;  hence  the  apostle  culls  it  a  spiritual  law.  Rom. 
vii.  14. 


44  GOD. 

4.  In  regard  to  the  perpetuity  of  it.  The  purity  and  perpetuity  of  it  are 
linked  together  by  the  Psalmist.  Ps.  xix.  9.  "  The  fear  of  the  Lord  is 
clean,  enduring  for  ever." 

5.  This  holiness  appears  in  the  allurements  annexed  to  the  law  for  keep- 
ing it,  and  the  affrightments  to  restrain  from  the  breaking  of  it :  both,  pro- 
mises and  threatenings  have  their  fundamental  root  in  the  holiness  of  God. 
"  Having  these  promises,  let  us  cleanse  ourselves  from  all  filthiness  of  flesh 
and  spirit,  perfecting  holiness  in  the  fear  of  God." 

6.  His  holiness  appears  in  the  judgments  inflicted  for  the  violation  of  the 
law.  Divine  holiness  is  the  root  of  Divin"  justice,  and  Divine  justice  is  the 
triumph  of  Divine  holiness.     Ps.  ciii.  6:  Dan.  ix.  7;  Ps.  xi.  6,  7. 

1.  How  severely  hath  he  punished  his  most  noble  creatures  for  it  ? 

2.  How  detestable  to  him  are  the  very  instruments  of  sin.  Gen.  iii.  14; 
Lev.  xx.  15;  Deut.  vii.  25,  26.  So  contrary  is  the  holy  nature  of  God  to 
every  sin,  that  it  curseth  every  thing  that  is  instrumental  in  it. 

3.  How  detestable  js  every  thing  to  him  that  is  in  the  sinner's  possession. 
The  very  earth,  which  God  had  made  Adam  the  proprietor  of,  was  cursed 
for  his  sake."  Gen.  iii.  17,  18.  It  lost  its  beauty,  and  lies  languishing  to 
this  day.     Rom.  viii.  20 — 22. 

4.  What  design  hath  God  in  all  these  acts  of  severity  and  vindictive  jus- 
tice, but  to  set  off  the  lustre  of  his  holiness  ? 

III.  The  holiness  of  God  appears  in  our  restoration.  It  is  in  the  glass 
of  the  gospel  we  behold  the  glory  of  the  Lord;  2  Cor.  iii.  18;  that  is,  the 
glory  of  the  Lord,  into  whose  image  we  are  changed  ;  but  we  are  changed 
into  nothing,  as  the  image  of  God,  but  into  holiness.     Isa.  i.  27. 

1.  This  holiness  of  God  appears  in  the  manner  of  our  restoration,  viz.  by 
the  death  of  Christ.  Not  all  the  vials  of  judgments  that  have,  or  shall  be 
poured  out  upon  the  wicked  world,  nor  the  flaming  furnace  of  a  sinner's  con- 
science, nor  the  irreversible  sentence  pronounced  against  the  rebellious  devils, 
nor  the  groans  of  the  damned  creatures,  give  such  a  demonstration  of  God's 
hatred  of  sin,  as  the  wrath  of  God  let  loose  upon  his  Son. 

It  appears  the  more,  if  you  consider, 

1.  The  dignity  of  the  Redeemer's  person.      One  that  had  been  from  eter- 
|ty,  had  laid  the  foundations  of  the  world;  had  been  the  object  of  the  Divine 

elight:  he  that  was  "God  blessed  for  ever,"  becomes  a  curse.  One  equal 
to  him  in  all  the  glorious  perfections  of  his  nature,  Phil.  ii.  6,  dies  on  a  dis- 
graceful cross,  and  is  exposed  to  the  flames  of  Divine  wrath,  rather  than  sin 
should  live. 

2.  The  near  relation  he  stood  in  to  the  Father.  He  was  his  own  Son, 
that  he  delivered  up.  Rom.  viii.  32.  His  essential  image,  as  dearly  beloved 
by  him  as  himself;  yet  he  would  abate  nothing  of  his  hatred  of  those  sins 
imputed  to  one  so  dear  to  him. 

3.  The  value  he  puts  upon  his  holiness  appears  farther,  in  the  advance- 
ment of  this  redeeming  person  after  his  death.  Our  Saviour  was  advanced, 
not  barely  for  his  dying,  but  for  the  respect  he  had  in  his  death  to  this  attri- 
bute of  God.  Heb.  i.  9.  "Thou  hast  loved  righteousness,  and  hated  ini- 
quity." 

4.  It  may  be  farther  considered,  that  in  this  way  of  redemption  his  holi- 
ness in  the  hatred  of  sin  seems  to  be  valued  above  any  oilier  attribute.  He 
proclaims  the  value  of  it  above  the  person  of  His  Son.  Iii  this  way  of  re- 
demption the  odiousness  of  sin  is  equally  discovered  with  the  jjreatest  of  his 
compassions:  an  infinite  abhorrence  of  sin,  and  ah  infinite  love  to  the  world, 
march  hand  in  hand  together.     Sin  is  made  the  chief  mark  of  his  dis-pleasure, 


* 


GOD.  45 

while  the  poor  creature  is  made  the  highest  object  of  Divine  pity ;  in  this 
way  mercy  and  truth,  &c.     Ps.  lxxxv.  10. 

II.  The  holiness  of  God  in  his  hatred  of  sin  appears  in  ouh  justifica- 
tion,   AND    THE    CONDITIONS    HE    REQUIRES    OF  ALL    THAT    WOULD    ENJOY    THE 

benefit  of  redemption.  Our  justification  is  not  by  the  imperfect  works 
of  creatures,  but  by  an  exact  and  infinite  righteousness.  Faith  is  the  condi- 
tion God  requires  to  justification  ;  but  not  a  dead,  but  an  active  faith  ;  such 
a  "faith  as  purifies  the  heart."  James  ii.  20;  Acts  xv.  9.  He  calls  for 
repentance,  which  is  a  moral  retracting  our  offences.  HevWS^jjres  mortifica- 
tion, which  is  called  crucifying ;  whereby  a  man  would  strike  as  full  and 
deadly  a  blow  at  his  lusts,  as  was  struck  at  Christ  upon  the  ewss.  There  is 
no  admittance  into  heaven  of  a  starting,  but  a  persevering  holiness,  Rom.  ii. 
7,  "  a  patient  continuance  in  well-doing." 

III.  It  appears  in  the  actual  regeneration  of,  and  a  carrying  it  on- 
to a  full  perfection.  Our  pardon  is  the  fruit  of  his  mercy,  our  know- 
ledge a  stream  from  his  wisdom,  our  strength  an  impression  of  his  power; 
so  our  purity,  is  a  beam  from  his  holiness.  "  Holy  Father,  keep  them 
through  thy  own  name,  and  sanctify  them  through  thy  truth  ;*  as  the  proper 
source  whence  holiness  was  to  flow  to  the  creature:  as  the  sun  is  the  proper 
fountain  whence  light  is  derived,  both  to  the  stars  above  and  bodies  here 
below.  Hence  he  is  not  only  called  holy,  but  the  "  Holy  One  of  Jsrael." 
Is  a.  xliii.  15. 

To  conclude. 

1 .  There  can  be  no  communion  between  God  and  unholy  spirits.  Can 
there  be  any  delightful  communion  between  those  whose  natures  are  con- 
trary? Darkness  and  light  may  as  soon  kiss  each  other,  and  become  one 
nature  ;  God  and  the  devil  may  as  soon  enter  into  an  eternal  league  and 
covenant  together;  for  God  to  have  pleasure  in  wickedness,  and  to  admit  evil 
to  dwell  with  him,  are  things  equally  impossible  to  his  nature. 

2.  Hence  it  will  follow,  there  is  no  justification  of  a  sinner  by  any  thing 
in  himself.  Eph.  i.  G.  "  Who  hath  made  us  accepted  in  the  Beloved." 
The  infinite  purity  of  God  is  so  glorious,  that  it  shames  the  holiness  of 
angels,  as  the  light  of  the  sun  dims  the  light  of  the  fire.  ^ 

3.  This  attribute  renders  God  a  fit  object  for  trust  and  dependanee.  The 
notion  of  an  unholy,  and  unrighteous  God,  is  an  uncomfortable  idea  of  God, 
and  beats  off  our  hands  from  laying  any  hold  of  him  :  Isa.  xli.  14  ;  "  Fear 
not,  thou  worm  Jacob  ;"  he  will  be  in  his  actions  what  he  is  in  his  na- 
ture. 

4.  A  sense  of  this  will  render  us  humble  in  the  possession  of  the  greatest 
holiness  a  creature  is  capable  of.  We  are  apt  to  be  proud  with  the  Phari- 
see;  but  let  any  clap  their  wings,  if  they  can,  in  a  vain  boasting  and  exalta- 
tion, when  they  view  the  holiness  of  this  God.  "  Who  can  stand  before 
tb is  holy  Lord  God?"  % 

5.  This  would  make  us  full  of  an  affectionate  reverence  in  all  our  ap- 
proaches to  God.  By  this  perfection  God  is  rendered  venerable,  and  fit  to 
he  reverenced  by  his  creature  ;  and  magnificent  thoughts  of  it  in  the  creature 
would  awaken  him  to  an  actual  reverence  of  the  Divine  Majesty.  Ps.  cxi. 
9.     "  Holy  and  reverend  is  his  name."     Ps.  xlvii.  8. 

6.  A  due  sense  of  this  perfection  would  in  flame  us  with  a  vehement  desire 
to  be  conformed  to  him.  Contemplating  it  as  it  shines  forth  in  the  face  of 
Christ  will  transform  us  into  the  same  image. 

7.  Let  us  seek  for  holiness  to  God,  the  fountain  of  it.  As  he  is  the  author 
of  bodily  life  in  the  creature,  so  he  is  the  author  of  his  own  life,  the  life  of 


48  god. 

God  in  the  soul.  By  his  holiness  he  makes  men  holy,  as  the  sun  by  his 
light  enlightens  the  air.  He  is  not  only  the  Holy  One,  but  our  Holy  One. 
Isa.  xliii.  15.  The  Lord  that  sanctifies  us.-  Lev.  xx.  8.  As  he  hath  mercy 
to  pardon  us,  so  he  hath  holiness  to  purify  us ;  the  excellency  of  being  a 
sun  to  comfort  us,  and  a  shield  to  protect  us,  giving  grace  and  glory.  Ps. 
lxxxiv.  11. 


ON  THE  GOODNESS  OF  GOD. 

Mark  x.  18. — And  Jesus  said  unto  him,  Why  callest  thou  me  good  ?     There  is  none  good 
but  one,  that  is  God.     (H.) 

Truly  "God  is  good."  Ps.  lxxiii.  1.  All  nations  in  the  world  have 
acknowledged  this  truth.  The  notion  of  goodness  is  inseparable  from  the 
notion  of  a  God.  We  cannot  own  the  existence  of  God,  but  we  must  con- 
fess also  his  goodness. 

I.  What  this  goodness  is? 

There  is  a  goodness  of  being,  which  is  the  natural  perfection  of  a  thing ; 
there  is  the  goodness  of  will,  which  is  the  holiness  and  righteousness  of  a 
person  ;  there  is  the  goodness  of  the  hand,  which  we  call  liberality,  or  bene- 
ficence, a  doing  good  to  others. 

1.  We  mean  not  by  this,  the  goodness  of  his  essence,  or  the  perfection  of 
his  nature.  God  is  thus  good,  because  his  name  is  infinitely  perfect ;  he 
hath  all  things  requisite  to  the  completing  of  a  most  perfect  and  sovereign 
being.     All  good  meets  in  his  essence,  as  all  water  meets  in  the  ocean. 

2.  Nor  is  it  the  same  with  the  blessedness  of  God,  but  something  flowing 
from  his  blessedness.  Were  he  not  first  infinitely  blessed,  and  full  in  him- 
self, he  could  not  be  infinitely  good  and  diffusive  to  us. 

Had  not  the  sun  a  fulness  of  light  in  itself,  and  the  sea  a  vastness  of  water, 
the  one  could  not  enrich  the  world  with  its  beams,  nor  the  other  fill  every 
creek  with  its  waters. 

3.  Nor  is  it  the  same  with  the  holiness  of  God.  The  holiness  of  God  is 
the  rectitude  of  his  nature.  The  goodness  of  God  is  the  efflux  of  his  will, 
whereby  he  is  beneficial  to  his  creatures  :  "  The  Lord  is  good  to  all." 

4.  Nor  is  the  goodness  of  God  the  same  with  the  mercy  of  God.  Good- 
ness extends  to  more  objects  than  mercy ;  goodness  stretcheth  itself  out  to 
all  the  works  of  his  hands  ;  mercy  extends  only  to  a  miserable  object. 

By  goodness  is  meant, 

1.  The  bounty  of  God.  This  is  the  notion  of  goodness  in  the  world; 
when  we  say  a  good  man,  we  mean  either  a  holy  man  in  his  life,  or  a  chari- 
table and  liberal  man  in  the  management  of  his  goods.     As  God  is  great  and 

powerful,  he  is  the  object  of  our  understanding;  but  as  good  and  bountiful, 
he  is  the  object  of  our  love  and  desire. 

2.  The  goodness  of  God  comprehends  all  his  attributes.  All  the  acts  of 
God  are  nothing  else  but  the  effluxes  of  his  goodness,  distinguished  by 
several  names,  according  to  the  objects  it  is  exercised  about.  As  the  sea, 
though  it  be  one  mass  of  water,  yet  we  distinguish  it  by  several  names, 
according  to  the  shores  it  washeth  and  beats  upon.  When  Moses  longed  to 
see  his  glory,  God  tells  him  he  would  give. him  a  prospect  of  his  goodness. 
Ex.  xxxiii.  19.     "I  will  make  all  my  goodness."     The  whole  catalogue  of 


GOD.  47 

"mercy,  grace,  long-suffering,"  Ex.  xxxiv.  6,  all  are  streams  from  this  foun- 
tain. When  it  confers  happiness  without  merit,  it  is  grace;  when  it  bestows 
happiness  against  merit,  it  is  mercy;  when  he  hears  with  provoking  rebels, 
it  is  Long-suffering ;  when  he  performs  his  promise,  it  is  truth ;  when  it  com- 
miserates a  distressed  person,  it  is  pity;  when  it  supplies  an  indigent  person, 
it  is  bounty;  when  it  succours  an  innocent  person,  it  is  righteousness;  and 
when  it  pardons  a  penitent  person,  it  is  mercy;  all  summed  up  in  this  one 
name  of  goodness.  Ps.  cxlv.  7,  8.  "  They  shall  abundantly  utter  the 
memory  of  thy  great  goodness." 

II.  The  nature  of  this  goodness. 

1.  He  is  good  by  his  own  essence.  God  is  not  only  good  in  his  essence, 
but  good  by  his  essence.  Hence  his  goodness  must  be  infinite,  and  circum- 
scribed by  no  limits  ;  the  exercise  of  his  goodness  may  be  limited  by  him- 
self, but  his  goodness,  the  principle,  cannot;  for  since  his  essence  is  infinite, 
and  his  goodness  is  not  distinguished  from  his  essence,  it  is  infinite  also. 
He  is  essentially  good  by  his  own  essence,  therefore  good  of  himself,  there- 
fore eternally  and  abundantly  good. 

2.  God  is  the  prime  and  chief  goodness.  Being  good  by  his  own  essence, 
he  must  needs  be  the  chief  goodness,  in  whom  there  can  be  nothing  but  good, 
from  whom  there  can  proceed  nothing  but  good,  to  whom  all  good  whatso- 
ever must  be  referred,  as  the  final  cause  of  all  good.  As  he  is  the  chief 
being,  so  he  is  the  chief  good.  Ps.  xvi.  2.  Our  goodness  extends  not  to 
him  ;  wickedness  may  hurt  a  man,  as  we  are,  and  our  righteousness  may 
profit  the  son  of  man;  but,  if  we  be  righteous,  "what  give  we  to  him,  or 
what  receives  he  at  our  hands  ?"  Job  xxxv.  7,  8.  God  is  all  good  ;  other 
things  are  good  in  their  kind,  as  a  good  man,  a  good  angel.  He  is  no  less 
all  good  than  he  is  almighty. 

3.  This  goodnes  is  communicative.  None  so  communicatively  good  as 
God.  As  the  notion  of  God  includes  goodness,  so  the  notion  of  goodness 
includes  diffusiveness  ;  without  goodness  he  would  cease  to  be  a  Deity,  and 
without  diffusiveness  he  would  cease  to  be  good.  Ps.  cxix.  68.  ."  Thou  art 
good  and  doest  good." 

4.  God  is  necessarily  good.  None  is  necessarily  good  but  God;  he  is  as 
necessarily  good  as  he  is  necessarily  God.  His  goodness  is  as  inseparable 
from  his  nature  as  his  holiness. 

5.  Though  he  be  necessarily  good,  yet  he  is  also  freely  good.  The 
necessity  of  the  goodness  of  his  nature  hinders  not  the  liberty  of  his  actions. 
It  would  not  be  a  supreme  goodness,  if  it  were  not  a  voluntary  goodness.  It 
is  agreeable  to  the  nature  of  the  highest  good,  to  be  absolutely  free,  to  dis- 
pense his  goodness  in  what  methods  and  measures  he  please th. 

G.  This  goodness  is  communicated  with  the  greatest  pleasure.  Moses 
desired  to  see  his  glory,  God  assures  him  he  should  see  his  goodness;  Ex. 
xxxiii.  18,  19  ;  intimating,  that  his  goodness  is  his  glory,  and  his  glory  his 
delight  also.  He  prevents  men  with  his  blessings  of  goodness.  Ps.  xxi.  3. 
He  is  most  delighted  when  he  is  most  diffusive.  He  is  not  covetous  of  his 
own  treasures.  It  is  the  nature  of  his  goodness  to  be  glad  of  men's  solici- 
tations for  it. 

III.  The  manifestation  of  this  goodness. 

1.  In  creation.  His  goodness  was  the  cause  that  he  made  any  tiling,  and 
his  wisdom  was  the  cause  that  he  made  every  thing  in  order  and  harmony; 
he  pronounced  "  every  thing  good." 

1.  The  creation  proceeds  from  goodness.  Because  God  is  good,  things 
have  a  being;  if  he  had  not  been  good,  nothing  could  have  been  good;  noth- 
ing could  have  imparted  that  which  it  did  not  possess. 


48 

2.  Creation  was  the  first  act  of  goodness  without  himself.  Creation  was 
the  first  efflux  of  his  goodness  without  himself;  and  therefore  it  was  the 
speech  of  an  heathen,  "  That  when  God  first  set  upon  the  creation  of  the 
world,  he  transformed  himself  into  love  and  goodness." 

3.  There  is  not  one  creature  but  hath  a  character  of  his  goodness.  The 
whole  world  is  a  map  to  represent,  and  a  herald  to  proclaim,  this  perfection. 
Ps.  cxlv.  9.  "  He  is  good  to  all ;"  he  is  therefore  good  in  all ;  not  a  drop 
of  the  creation,  but  is  a  drop  of  his  goodness.  These  are  the  colors  worn 
upon  the  heads  of  every  creature.  As  in  every  spark  the  light  of  the  fire  is 
manifested,  so  doth  every  grain  of  the  creation  wear  the  visible  badges  of 
this  perfection. 

But,  let  us  see  the  goodness  of  God  in  the  creation  of  man. 

1.  How  much  of  goodness  is  visible  in  his  body?  How  neatly  hath  he 
wrought  this  "  tabernacle  of  clay,  this  earthly  house  ?"  as  the  apostle  calls 
it.  A  curious  wrought-piece  of  needle-work,  a  comely  artifice  ;  an  embroid- 
ered case  for  an  harmonious  lute.  It  is  a  cabinet  fitted  by  Divine  goodness, 
for  the  enclosing  a  rich  jewel ;  a  palace  made  of  dust,  to  lodge  in  it  the  vice- 
roy of  the  world. 

2.  But  what  is  this  to  that  goodness  which  shines  in  the  nature  of  the 
soul?  Who  can  express  the  wonders  of  that  comeliness  that  is  wrapt  up  in 
this  mask  of  clay?  A  soul  endued  with  a  clearness  of  understanding  and 
freedom  of  will.  A  soul  that  excelled  the  whole  world,  that  comprehended 
the  whole  creation.  In  the  ruins  of  a  palace  we  may  see  the  curiosity  dis- 
played, and  the  cost  expended  in  the  building  of  it ;  in  the  ruins  of  this  fal- 
len structure,  we  still  find  it  capable  of  a  mighty  knowledge. 

3.  Besides  this,  he  did  not  only  make  man  so  noble  a  creature  in  his  frame, 
but  he  made  him  after  his  own  image  in  holiness.  He  imparted  to  him  a 
spark  of  his  own  comeliness,  in  order  to  a  communion  with  himself  in  hap- 
piness.    He  made  man  after  his  image,  after  his  own  image. 

4.  The  goodness  of  God  appears  in  the  conveniences  he  provided  for,  and 
gave  to  man. 

1.  The  world  was  made  for  man.  God  put  all  things  under  his  feet,  and 
gave  him  a  deputed  dominion  over  the  rest  of  the  creatures  under  himself,  as 
the  absolute  sovereign.  Ps.  viii.  6.  "  Thou  madcst  him  to  have  dominion 
over  the  works  of  thy  hands." 

2.  God  richly  furnished  the  world  for  man.  He  did  not  only  erect  a  state- 
ly palace  for  his  habitation,  but  provided  all  kind  of  furniture,  as  a  mark  of 
his  goodness,  for  the  entertainment  of  his  creature  man  :  he  arched  over  his 
habitation  with  a  bespangled  heaven,  and  floored  it  with  a  solid  earth.  Ps. 
civ.  14. 

3.  The  goodness  of  God  appears  in  the  laws  he  hath  given  to  man,  and 
the  covenant  he  hath  made  with  him. 

1.  In  the  fitting  the  law  to  the  nature  of  man.  It  wTas  rather  below  than 
above  his  strength;  he  had  an  integrity  in  his  nature  to  answer  the  righte- 
ousness of  his  precept.  Eccles.  vii.  29.  "  God  created  man  upright ;"  his 
nature  was  suited  to  the  law,  and  the  law  to  his  nature. 

2.  In  fitting  it  for  the  happiness  of  man.  For  the  satisfaction  of  his  soul, 
which  finds  a  reward  in  the  very  act  of  keeping  it.     Ps.  cxix.  165. 

3.  In  engaging  man  to  obedience  by  promises  and  thrcatenings.  A  threat- 
ening is  only  mentioned,  Gen.  ii.  17,  but  a  promise  is  implied. 

2.  In  redemption.  The  whole  gospel  is  nothing  but  one  entire  mirror  of 
Divine  goodness  :  the  whole  of  redemption  is  wrapt  up  in  that  one  expres- 
sion of  the  angel's  song,  Luke  ii.  14,  "  Good  will  towards  man." 


GOD.  49 

1.  Goodness  was  the  spring  of  redemption.  All  and  every  part  of  it  owes 
only  to  this  perfection  the  appearance  of  it  in  the  world.      1  John  iv.  8. 

2.  It  was  a  pure  goodness.  He  was  under  no  obligation  to  pity  our 
misery,  and  repair  our  ruins  ;  he  might  have  stood  to  the  terms  of  the  first 
covenant  and  exacted  our  eternal  death,  since  we  have  committed  an  infinite 
transgression. 

3.  Hence  we  may  consider  the  height  of  his  goodness  in  redemption  to 
exceed  that  in  creation.  His  goodness  in  the  latter  is  more  astonishing  to 
our  belief,  than  his  goodness  in  creation  is  visible  to  our  eye.  There  is 
more  of  his  bounty  expressed  in  that  one  verse,  John  iii.  16,  "  God  so  loved 
the  world,  that  he  gave  his  only  begotten  Son,"  than  there  is  in  the  whole 
volume  of  the  Avorld.  In  creation,  he  formed  an  innocent  creature  of  the 
dust  of  the  ground  ;  in  redemption,  he  restores  a  rebellious  creature  by  the 
blood  of  his  Son. 

4  The  goodness  of  God  in  his  government.  That  goodness  that  despised 
not  their  creation,  doth  not  despise  their  conduct.  The  same  goodness  that 
was  the  head  that  framed  them,  is  the  helm  that  guides  them. 

1.  This  goodness  is  evident  in  the  care  he  hath  of  all  creatures.  There  is 
a  peculiar  goodness  to  his  people  ;  but  this  takes  not  away  his  general  good- 
ness to  the  world.  Ps.  civ.  24.  •  "  The  earth  is  full  of  his  riches."  The 
whole  world  swims  in  the  rich  bounty  of  the  Creator.  The  goodness  of 
God  is  the  river  that  waters  the  whole  earth.  His  goodness  is  seen  in  pre- 
serving all  things.  Ps.  xxxvi.  6.  "  O  Lord,  thou  preservest  man  and 
beast."  He  visits  man  every  day,  and  makes  him  feel  the  effects  of  his  pro- 
vidence in  giving  him  "fruitful  seasons,  and  filling  his  heart  with  food  and 
gladness,"  Acts  xiv.  17,  as  witnesses  of  his  liberality  and  kindness  to  man. 
"The  earth  is  visited  and  watered  by  the  river  of  God ;  he  crowns  the  year 
with  his  goodness." 

The  goodness  of  God  is  seen  in  taking  care  of  the  animals  and  inanimate 
things.  Divine  goodness  embraceth  in  its  arms  the  lowest  worm  as  well  as 
the  loftiest  cherubim ;  he  provides  food  for  the  crying  ravens,  Ps.  cxlvii.  9, 
and  a  prey  for  the  appetite  of  the  hungry  lion.  Ps.  civ.  21.  He  clothes 
the  grass,  and  arrays  the  lilies  of  the  field  with  a  greater  glory  than  Solomon. 
Matt.  vi.  26—30. 

Again,  the  Divine  goodness  is  evident  in  providing  a  scripture,  as  a  tule  to 
guide  us,  and  continuing  it  in  the  world.  The  scripture  was  written  upon 
several  occasions,  yet,  in  the  dictating  of  it,  the  goodness  of  God  cast  his 
eye  upon  the  last  ages  of  the  world.  1  Cor.  x.  11.  They  are  written  for 
our  admonition,  upon  whom  the  ends  of  the  world  are  come.  It  was  given 
to  the  Israelites,  but  Divine  goodness'  intended  it  for  the  future  Gentiles. 
Thus  did  Divine  goodness  think  of  us,  and  prepare  his  records  for  us,  before 
we  were  in  the  world.  It  is  clear,  to  inform  our  understandings,  and  rich, 
to  comfort  us  in  our  misery ;  it  is  a  light  to  guide  us,  and  a  cordial  to  refresh 
us ;  it  is  a  lamp  to  our  feet,  and  a  medicine  for  our  diseases ;  a  purifier  of 
our  filth,  and  a  restorer  of  us  in  our  faintings.  He  hath  by  his  jmodness 
sealed  the  truth  of  it,  by  its  efficacy  on  multitudes  of  men:  he  hath  made  it 
the  word  of  regeneration.  James  i.  18.  The  Divine  goodness  doth  appear 
in  answering  prayers.  He  delights  to  be  familiarly  acquainted  with  his  peo- 
ple, and  to  hear  them  call  upon  him.  He  indulgeth  them  a  free  access  to 
him,  and  delights  in  every  address  of  an  upright  man.  Isa.  lxv.  24.  The 
goodness  of  God  is  seen  in  bearing  with  the  infirmities  of  his  people,  and 
accepting  imperfect  obedience.  He  takes  notice  of  a  sincere,  though  che- 
quered obedience,  to  reward  it.  The  goodness  of  God  is  seen  in  afflictions 
7 


50  GOD. 

and  persecutions ;  if  it  be  good  for  us  to  be  afflicted,  for  which  we  have  the 
Psalmist's  vote,  Ps.  cxix.  71.     "What  is  man   that  thou  shouldst  magnify 
him  ?"     Job  vii.  17. 
To  conclude. 

1.  If  God  be  so  good,  how  unworthy  is  the  contempt  or  abuse  of  his 
goodness.  Jer.  ii.  5.  By  a  forgetfulness  of  his  benefits,  we  enjoy  the  mer- 
cies and  forget  the  donor ;  we  take  what  he  gives,  and  pay  not  the  tribute  he 
deserves.  The  Israelites  forgot  God  their  Saviour,  by  a  distrust  of  his  pro- 
vidence ;  Num.  xiv.  3  ;  thus  the  Israelites  thought  their  miraculous  deliver- 
ance from  Egypt.  In  sinning  more  freely  upon  the  account  of  his  goodness; 
in  ascribing  our  benefits  to  other  causes  than  Divine  goodness.  Thus  Israel 
ascribed  her  felicity,  plenty,  and  success,  to  her  idols,  as  rewards  which  her 
lovers  had  given  her.  Hos.  ii.  5,  1-2.  "  Thou  hast  praised  the  gods  of  sil- 
ver, and  gold,  and  brass."  Dan.  v.  23.  This  was  the  proud  vaunt  of  the 
Assyrian  conqueror,  for  which  God  threatens  to  punish  the  fruits  of  his 
stout  heart.    Isa.  x.  1 1 — 14.    ««  By  the  strength  of  my  hand  I  have  done  it." 

2.  It  is  matter  of  comfort  in  afflictions.  What  can  we  fear  from  the  con- 
duct of  infinite  goodness  ?  Can  his  hand  be  heavy  upon  those  that  are 
humble  before  him?  They  are  hands  of  infinite  power  indeed,  but  there  is 
not  any  motion  of  it ;  Ps.  lxxxiv.  11.  "  Grace  and  glory  will  he  give,  and  no 
good  thing  will  he  withhold." 

3.  Imitate  this  goodness  of  God.     Mat.  v.  44,  45.     "Do  good  to  them 
that  hate  you,  that  you   may  be  the  children  of  your  Father, 
heaven."     Verse  48,  "  Be  not  overcome  of  evil." 


which  is  in 


ON  THE  DOMINION   OF   GOD. 

Psalm  ciii.   19. — The  Lord   hath  prepared  his  throne  in  the  heavens,  and  his  kingdom 

ruleth  over  all.     (H.) 

"The  Lord  hath  prepared;"  the  word  signifies  established,  as  well  as 
prepared.  Due  preparation  is  a  natural  way  to  the  establishment  of  a  thing. 
Hasty  resolves  break  and  moulder.     This  notes, 

The  infinity  of  his  authority.  He  prepares  it,  none  else  for  him.  Readi- 
ness to  exercise  it  upon  due  occasion*  He  hath  prepared  his  throne ;  he 
hath  all  things  ready  for  the  assistance  of  his  people.  Wise  management  of 
it;  it  is  prepared :  preparations  imply  Jtudence ;  the  government  of  God  is  not 
a  rash  and  heady  authority.  Successffflness  and  duration;  he  hath  prepared, 
or  established.  It  is  fixed,  not  tottering ;  it  is  an  immoveable  dominion,  all 
the  struggles  of  men  and  devils  cannot  overturn,  nor  so  much  as  shake  it. 
As  his  counsel,  so  his  authority  shall  stand,  and  "  he  will  do  all  his  plea- 
sure."    Isa.  xlvi.  10. 

"  His  throne  in  the  heavens."  This  is  an  expression  to  signify  the  author- 
ity of  God;  for  as  God  hath  no  member  properly,  though  he  be  so  repre- 
sented to  us,  so  he  hath  properly  no  throne.  It  signifies  his  power  of  reign- 
ing and  judging. 

"  His  throne  in  the  heavens,"  notes, 

"The  glory  of  his  dominion."  The  heavens  are  the  most  stately  and 
comely  pieces  of  the  creation ;  his  majesty  is  there  most  visible,  his  glory 
most  splendid.     Ps.  xix.  1.     The  heavens  speak  out  with  a  full  mouth  his 


GOD.  51 


glory  ;  it  is  therefore  called,  "  The  babitatttra  of  his  holiness  and  of  his 
glory."  Isa.  Ixiii.  15.  The  supremacy  of  his  empire;  they  are  elevated 
above  all  earthly  empires.  Peculiarly  of  this  dominion  ;  he  rules  in  the 
heavens  alone.  The  vastnoss  of  his  empire  ;  the  earth  is  but  a  spot  to  the 
heavens.  The  easiness  of  managing  this  government;  his  being  in  the 
heavens  renders  him  capable  of  doing  whatsoever  he  pleases.  Ps.  cxv.  3. 
Duration  of  it;  the  heavens  are  incorruptible.  His  kingdom  rules  over  all; 
he  hath  an  absolute  right  over  all  things,  within  the  circuit  of  heaven  and 
earth.     1  Chron.  xxix.  11,  12. 

Jehovah's  dominion  is  here  proclaimed  as  universal.  A  dominion  over 
the  whole  world. 

I.  I  SHALL  STATE  SOME  GENERAL  PROPOSITIONS  FOR  THE  CLEARING  AND 
CONFIRMING    OF    THIS    GLORIOUS    FACT. 

1.  We  must  know  the  difference  between  the  power  of  God  and  his 
authority.  We  commonly  mean,  by  the  power  of  God,  the  strength  of  God, 
whereby  he  is  able  to  effect  all  his  purposes.  By  the  authority  of  God,  we 
mean  the  right  he  hath  to  act  what  he  pleases.  Among  men,  strength  and 
authority  are  two  distinct  things.  A  subject  may  be  a  giant,  and  be  stronger 
than  his  prince,  but  he  hath  not  the  same  authority.  Worldly  dominion  may 
be  seated,  not  in  a  brawny  arm,  but  a  sickly  and  infirm  body.  A  greater 
strength  may  be  settled  in  the  servant,  but  a  greater  authority  resides  in  the 
master.  As  God  is  Lord,  he  hath  a  right  to  enact ;  as  he  is  almighty,  he 
hath  a  power  to  execute.  His  strength  is  the  executive  power  belonging  to 
his  dominion. 

2.  All  the  other  attributes  of  God  refer  to  this  perfection  of  dominion. 
His  goodness  fits  him  for  it,  because  he  can  never  use  his  authority  but  for 
the  good  of  the  creatures.  His  wisdom  can  never  be  mistaken  in  the  exer- 
cise of  it;  his  power  can  accomplish  the  decrees  that  flow  from  his  absolute 
authority.  Without  this  dominion,  some  perfections,  as  justice  and  mercy, 
would  lie  in  obscurity,  and  much  of  his  wisdom  would  be  hid  from  our  sight. 

3.  This  of  dominion,  as  well  as  that  of  power,  hath  been  acknowledged 
by  all.  The  high-priest  was  to  wave  the  offering,  or  shake  it  to  and  fro, 
Ex.  xxix.  24,  which,  the  Jews  say,  was  customary  from  east  to  west,  and 
from  north  to  south,  the  four  quarters  of  the  world,  to  signify  God's  sover- 
eignty over  all  the  parts  of  the  world.  And  some  of  the  heathens,  in  their 
adorations,  turned  their  bodies  to  all  quarters,  to  signify  the  extensive  do- 
minion of  God  throughout  the  whole  earth.  It  is  stamped  upon  the  consci- 
ence of  man,  and  flashes  in  his  face  in  every  act  of  self-judgment. 

4.  This  notion  of  sovereignty  is  inseparable  from  the  notion  of  God.  To 
acknowledge  the  existence  of  a  God  and  to  acknowledge  him  a  rewarder  are 
linked  together.  Hebrew  xi.  6.  To  acknowledge  him  a  rewarder,  is  to  ac- 
knowledge him  a  governor :  rewards  being  the  marks  of  dominion.  We 
cannot  suppose  God  a  Creator,  without  supposing  a  sovereign  dominion  in 
him.  No  creature  can  be  made  without  some  law  in  its  nature ;  if  it  had 
not  law,  it  would  be  created  to  no  purpose.  It  is  so  inseparable,  that  it  can- 
not be  communicated  to  any  creature.  No  creature  is  able  to  exercise  it, 
every  creature  is  unable  to  perform  all  the  offices  that  belong  to  this  dominion. 

II.  Wherein  the  dominion  of  God  is  founded. 

1.  On  the  excellency  of  his  nature.  God  being  an  incomprehensible 
ocean  of  all  perfection,  and  possessing  infinitely  all  those  virtues  that  may 
lay  a  claim  to  dominion,  hath  the  first  foundation  of  it  in  his  own  nature. 
On  this  account  God  claims  our  obedience.  Isa.  xlvi.  9.  "  I  am  God,  and 
there  is  none  like  me;"  and  the  prophet  Jeremiah  on  the  same  account 


52  GOD. 

acknowleJgeth  it.     Jer.  x.  6,  7.     "  Forasmuch  as  there  is  none  like  unto 
thee." 

2.  In  his  act  of  creation.  He  is  the  sovereign  Lord,  as  he  is  the  almighty 
Creator.  The  relation  of  an  entire  Creator  induceth  the  relation  of  an  abso- 
lute Lord.  His  dominion  or  jurisdiction  results  from  creation.  When  God 
himself  makes  an  oration  in  defence  of  his  sovereignty,  Job  xxxviii.,  his  chief 
arguments  are  drawn  from  creation,  and  Ps.  xcv.  3 — 5,  "The  Lord  is  a  great 
king  above  all  gods."  And  so  the  apostle.  As  he  "made  the  world  and  all 
things  therein,"  he  is  styled,  Lord  of  heaven  and  earth.  Acts  xvii.  24.  His 
dominion  also  of  property  stands  upon  this  basis.  Ps.  lxxxix.  11.  "The 
heavens  are  thine,  the  earth  also  is  thine."  On  this  title  of  forming  Israel 
as  a  creature,  or  rather  as  a  church,  he  demands  their  service  to  him  as  their 
sovereign.  "  O  Jacob  and  Israel,  thou  art  my  servant :  I  have  formed  thee." 
Isa.  xliv.  21. 

3.  "  As  God  is  the  final  cause,  or  end  of  all,  he  is  Lord  of  all."  God,  in 
his  actual  creation  of  all,  is  the  sovereign  end  of  all,  "for  thy  pleasure  they 
are  and  were  created.  Rev.  iv.  11.  "The  Lord  hath  made  all  things  for 
himself."     Prov.  xvi.  4. 

4.  "The  dominion  of  God  is  founded  upon  his  preservation  of  things." 
Ps.  xcv.  3,  4.  The  Lord  is  a  great  king  above  all  gods.  Why  ?  In  his 
hand  are  all  the  deep  places  of  the  earth.  While  his  hand  holds  things,  his 
hand  hath  a  dominion  over  them.  The  master  of  this  great  family  may  as 
well  be  called  the  Lord  of  it,  since  every  member  of  it  depends  upon  him 
for  the  support  of  that  being  he  first  gave  them.  As  the  right  to  govern  re- 
sulted from  creation,  so  it  is  perpetuated  by  preservation. 

5.  The  dominion  of  God  is  strengthened  by  the  innumerable  benefits  he 
bestows  upon  his  creatures.  The  beneficence  of  God  adds,  though  not  an 
original  right  of  power,  yet  a  foundation  of  a  stronger  upbraiding  the  crea- 
ture, if  he  walk  in  a  violation  and  forgetfulness  of  those  benefits.  Isa.  i.  2. 
"Hear,  O  heavens,  and  give  ear  O  earth!"  Thus  the  fundamental  right  as 
a  creator  is  made  more  indisputable  by  his  relation  as  benefactor.  The  bene- 
fits of  God  are  innumerable.  But  that  benefit  of  redemption  doth  add  a 
stronger  right  of  dominion  to  God ;  since  he  not  only  as  a  creator  gave  being, 
but  paid  a  price  of  his  Son's  blood  for  their  rescue  from  captivity,  so  that  he 
hath  a  sovereignty  of  grace  as  well  as  nature.  1  Cor.  vi.  19,  20.  "  Ye  are 
not  your  own." 

III.  The  nature  of  this  dominion. 

1.  This  dominion  is  independent.  His  throne  is  in  the  heavens;  the 
heavens  depend  not  upon  the  earth,  nor  God  upon  his  creatures.  Since  he 
is  independent  in  regard  of  his  essence,  he  is  so  in  his  dominion,  which  flows 
from  the  excellency  and  fulness  of  his  essence. 

2.  Absolute.  If  his  throne  be  in  the  heavens,  there  is  nothing  to  control 
him.     His  authority  is  unlimited. 

1.  Absolute  in  regard  of  freedom  and  liberty.  Thus  creation  is  a  woidt 
of  mere  sovereignty  ;  he  created,  because  it  was  his  pleasure  to  create.  Pre- 
servation is  the  fruit  of  his  sovereignty.  Redemption  is  a  fruit  of  his  sover- 
eignty. 

2.  His  dominion  is  absolute  in  regard  of  unlimitedness  by  any  law  with- 
out him.  He  is  an  absolute  monarch,  that  makes  laws  for  his  subjects,  but 
receives  no  rules  nor  laws  from  his  subjects  for  the  management  of  his  gov- 
ernment. 

3.  In  regard  of  supremacy  and  uncontrollableness.  None  can  implead 
him,  and  cause  him  to  render  a  reason  of  his  actions.     "  Who  may  say  unto 


GOD.  53 

him,  What  doest  thou?"  Eccles.  viii.  4.  It  is  an  absurd  thing  for  any  to 
dispute  with  God.  Rom.  ix.  20.  "Who  art  thou,  O  man!"  In  all  the 
desolations  he  works,  he  asserts  his  own  supremacy  to  silence  men.  Pa. 
xlvi.  10.     "  Be  still,  and  know  that  I  am  God." 

4.  In  regard  of  irresistibleness.  His  word  is  a  law,  he  commands  things 
to  stand  out  of  nothing.  "  He  commands  light  to  shine  out  of  darkness." 
2  Cor.  iv.  6.  There  is  no  distance  of  time  between  his  word.  "  Let  there 
be  light,  and  there  was  light."  Gen.  i.  3.  If  the  Lord  will  work.  "Who 
shall  let  it?"  Isa.  xliii.  13.  He  sets  the  ordinances  of  the  heavens,  and  the 
dominion  thereof  in  the  earth.  And  sends  lightnings,  that  they  may  go,  and 
say  unto  him,  Here  we  are.     Job  xxxviii.  35. 

5.  Yet  this  dominion,  though  it  be  absolute,  is  not  tyrannical.  If  his 
throne  be  in  the  heavens,  it  is  pure  and  good.  This  dominion  is  managed 
by  the  rule  of  wisdom.  What  may  appear  to  us  to  have  no  other  spring 
than  absolute  sovereignty,  would  be  found  to  have  a  depth  of  amazing  wis- 
dom. His  sovereignty  is  managed  according  to  the  rule  of  righteousness. 
Worldly  princes  often  fancy  tyranny  and  oppression  to  be  the  chief  marks 
of  sovereignty,  and  think  their  sceptres  not  beautiful  till  dyed  in  blood, 
nor  the  throne  secure  till  established  upon  slain  carcasses.  But  justice 
and  judgment  are  the  foundation  of  the  throne  of  God.  Ps.  lxxxix.  14. 
In  all  his  ways  he  is  righteous.  Psalm  cxiv.  17.  His  sovereignty  is 
managed  according  to  the  rule  of  goodness.  Some  potentates  there  have 
been  in  the  world,  that  have  loved  to  suck  the  blood  and  drink  the  tears  of 
their  subjects,  that  would  rule  more  by  fear  than  love.  God's  throne  is  a 
throne  of  holiness,  so  is  it  a  throne  of  grace.  Heb.  iv.  16.  A  throne 
encircled  with  a  rainbow.  Rev.  iv.  3.  In  sight  like  to  an  emerald.  An 
emblem  of  the  covenant,  that  hath  the  pleasantness  of  a  green  color,  delight- 
ful to  the  eye  betokening  mercy.  If  he  bind  them  in  fetters,  it  is  to  show 
them  their  transgressions,  and  open  their  ear  to  discipline,  and  renewing 
commands  in  a  more  sensible  strain,  to  depart  from  iniquity. 

6.  This  sovereignty  is  extensive.  He  rules  all,  as  the  heavens  do  over 
the  earth.  He  is  king  of  worlds,  king  of  ages.*  Earthly  kings  may  step 
out  of  their  own  country  into  the  territory  of  God.  He  hath  prepared 
his  throne  in  the  heavens,  and  his  kingdom  rules  over  all.  The  heaven  of 
angels  and  other  excellent  creatures  belong  to  his  authority.  He  is  princi- 
pally called  the  Lord  of  Hosts,  in  relation  to  his  entire  command  over  the 
angelic  legions.  And  the  inanimate  creatures  in  heaven  are  at  his  beck,  they 
are  his  armies  in  heaven,  disposed  in  an  excellent  order  in  their  several 
ranks.  Ps.  cxlvii.  4;  He  calls  the  stars  by  names.  The  stars  by  their 
influences  fight  against  Sisera.  Jud.  v.  20.  And  the  sun  holds  in  its  reins, 
and  stands  still,  to  light  Joshua  to  a  complete  victory.  Josh.  x.  12.  They 
are  all  marshalled  in  their  ranks,  to  receive  his  word  of  command,  and  fight 
in  close  order.  And  those  creatures  which  mount  up  from  the  earth,  and  take 
•their  place  in  the  lower  heavens,  vapors  whereof  hail  and  snow  are  formed, 
are  part  of  the  army,  and  do  not  only  receive,  but  fulfil  his  word  of  com- 
mand. Ps.  cxlviii.  8.  These  are  his  stores  and  magazines  of  judgment 
against  a  time  of  trouble,  and  a  day  of  battle  and  war.  Job  xxxiii.  22,  23. 
The  hell  of  devils  belong  to  his  authority.  They  have  cast  themselves  out  of 
the  arms  of  his  grace,  into  the  furnace  of  his  justice;  they  have  by  their  revolt 
forfeited  the  treasure  of  his  <roodness,  but  cannot  exempt  themselves  from  the 
sceptre  of  his  dominion.  The  earth  of  men  and  other  creatures  belong  to 
his  authority.  Ps.  xlvii.  7.  God  is  king  of  all  the  earth,  and  rules  to  the 
ends  of  it. 


54  GOD. 

But  his  dominion  extends,  _ 

1.  Over  the  least  creatures.  All  the  creatures  of  the  earth  are  listed  in 
Christ's  muster-roll,  and  make  up  the  number  of  his  regiments.  He  hath  a 
host  on  earth  as  well  as  heaven.  Gen.  ii.  1.  The  heavens  .and  the  earth 
were  finished,  and  all  the  hosts  of  them.  And  they  are  all  his  servants.  Ps. 
cxix.  91,  and  move  at  his  pleasure.  And  he  vouchsafes  the  title  of  his  army, 
to  the  locust,  caterpillar,  and  palmer  worm.  Joel  ii.  25.  And  describes 
their  motions  by  military  words,  climbing  the  walls,  marching,  not  breaking 
their  ranks,  ver.  7.  He  hath  the  command  as  a  great  general  over  the 
highest  angel,  and  the  meanest  worm.  Not  a  spot  of  earth,  nor  air,  nor 
water,  in  the  world,  but  is  his  possession ;  not  a  creature  in  any  element  but 
is  his  subject. 

2.  His  dominion  extends  over  men.  It  extends  over  the  highest  potentate, 
as  well  as  the  meanest  peasant;  the  proudest  monarch  is  no  more  exempt 
than  the  most  languishing  beggar.  He  accepts  not  the  persons  of  piinces, 
nor  regards  the  rich  more  than  the  poor.     Job  xxxiv.  19. 

3.  But  especially  this  dominion  in  the  peculiarity  of  its  extent,  is  seen  in 
the  exercise  of  it  'over  the  spirits  and  hearts  of  men.  Earthly  governors 
have  by  his  indulgence  a  share  with  him  in  a  dominion  over  men's  bodies, 
upon  Avhich  account  he  graceth  princes  and  judges  with  the  title  of  gods. 
Ps.  lxxxii.  6.  But  the  highest  prince  is  but  a  prince  according  to  the  flesh. 
God  is  the  sovereign;  man  rules  over  the  beast  in  man,  the  body;  and  God 
rules  over  the  man  in  man,  the  soul. 

IV.  Wherein  this  dominion  and  sovereignty  consists,  and  how  it  is 

MANIFESTED. 

1.  The  first  act  of  sovereignty  is  the  making  laws.  This  is  essential  to 
God ;  no  creature's  will  can  be  the  first  rule  to  the  creature,  but  only  the 
will  of  God.  Hence  the  law  is  called  the  royal  law.  James  ii.  8  ;  Isaiah 
xxxiii.  22.     The  Lord  is  our  lawgiver,  the  Lord  is  our  king. 

The  dominion  of  God  in  this  regard  will  be  manifest, 

1.  In  the  supremacy  of  it.  The  sole  power  of  making  laws  doth  origin- 
ally reside  in  him.  James  iv.  12.  There  is  one  lawgiver,  who  is  able  to 
save  and  to  destroy. 

2.  The  dominion  of.  God  is  manifest  in  the  extent  of  his  laws.  As  he  is 
the  o-overnor  and  sovereign  of  the  whole  world,  so  he  enacts  laws  for  the 
whole.  The  heavens  have  their  ordinances.  Job  xxxviii.  33.  All  creatures 
have  a  law  imprinted  on  their  beings,  rational  creatures  have  Divine  statutes 
copied  in  their  heart.     Rom.  ii.  15. 

3.  The  dominion  of  God  appears  in  the  moral  law,  and  his  majesty  in 
publishing  it.  As  the  law  of  nature  was  writ  by  his  own  fingers  in  the 
nature  of  nian,  so  it  was  engraven  by  his  own  finger  in  the  tables  of  stone, 
Ex.  xxxi.   18. 

4.  The  dominion  of  God  appears  in  the  obligation  of  the  law,  which 
reacheth  the  conscience.  The  laws  of  every  prince  are  framed  for  the  out- 
ward conditions  of  men.  Conscience  hath  a  protection  from  the  King  of 
kino's,  and  cannot  be  arrested  by  any  human  power.  The  conscience 
is  intelligible  to  God  in  its  secret  motions,  and  therefore  only  guidable  by 

God. 

2.  His  sovereignty  appears  in  a  power  of  dispensing  with  his  own  laws. 
It  is  as  much  a  part  of  his  dominion  to  dispense  with  his  laws,  as  to  enjoin 
them.  Positive  la  vs  he  hath  reversed  ;  as  the  ceremonial  law  given  to  tin- 
Jews  ;  the  very  nature  of  that  law  required  a  repeal,  and  fell  of  course. 
Eph.  'ii.   14. 


GOD.  55 

3.  His  sovereignty  appears  in  punishing  the  transgression  of  the  law. 

1 .  This  is  a  breach  of  Godis  dominion  as  lawgiver.  As  a  lawgiver  lie 
saves  or  destroys.     James  iv.  12. 

2.  ^Pujushing  the  transgression  of  his  law.  This  is  a  necessary  branch  of 
dominion.  Surely  there  is  a  God  that  judgeth  the  earth.  Ps.  lvii.  9.  11. 
He  reduceth  the  creature  by  the  lash  of  his  judgments,  that  would  not 
acknowledge  his  authority  and  his  precepts. 

3.  This  of  punishing  was  the  second  discovery  of  his  dominion  in  the 
world.  His  first  act  of  sovereignty  was  the  giving  of  a  law,  the  next,  his 
appearance  in  the  state  of  a  judge. 

4.  The  means  whereby  he  punisheth  shows  his  dominion.  Sometimes 
he  musters  up  rain  and  mildew,  sometimes  he  sends  regiments  of  wild 
beasts ;  so  he  threatens  Israel.  Lev.  xxvi.  22.  Sometynes  he  sends  out  a 
party  of  angels,  to  beat  up  the  quarters  of  men,  and  make  a  carnage  among 
them.  2  Kings  xix.  35.  Sometimes  he  mounts  his  thundering  battery,  and 
shoots  forth  his  ammunition  from  the  clouds  ;  as  against  the  Philistines.  1 
Sam.  vii.  10.  Sometimes  he  sends  the  slightest  creatures  to  shame  the  pride, 
and  punish  the  sin  of  man ;.  as  lice,  %ogs. 

4.  The  dominion  of  God  is  manifested  as  a  governor  as  well  as  a  lawgiver 
and  proprietor. 

1.  In  disposing  of  states  and  kingdoms.  Ps.  lxxv.  7.  God  is  judge,  he 
puts  down  one  and  sets  up  another.  In  wars,  whereby  nourishing  kingdoms 
are  overthrown,  God  hath  the  chief  command.  God  is  called  the  Lord  of 
Hosts  130  times.  It  is  not  the  sword  of  the  captain,  but  the  sword  of  the 
Lord,  bears  the  first  rank.  The  sword  of  the  Lord  and  of  Gideon.  Judges 
vii.  18.  The  sword  of  a  conqueror  is  the  sword  of  the  Lord.  He  looseth 
the  bond  of  king-,  and  girdeth  their  loins  with  a  girdle. 

2.  The  dominion  of  God  is  manifested  in  raising  up  and  ordering  the 
spirits  of  men  according  to  his  pleasure.  He  doth,  as  the  Father  of  spirits, 
communicate  an  influence  to  the  spirits  of  men  as  well  as  an  existence. 
There  are  many  examples  of  this  part  of  his  sovereignty.  God  by  his  sov- 
ereign conduct  ordered  Moses  a  protectress  as  soon  as  his  parents  had  formed 
an  ark  of  bulrushes,  wherein  to  set  him  floating  on  the  river.  Ex.  ii.  3 — 0. 
Thus  he  appointed  Cyrus  to  be  his  shepherd,  and  gave  him  a  pastoral  spirit 
for  the  restoration  of  the  city  and  temple  of  Jerusalem.  Isa.  xliv.  28,  and 
xlv.  5.  Tells  them  in  the  prophecy,  that  he  had  girded  him,  though  Cyrus 
had  not  known  him. 

3.  The  dominion  of  God  is  manifest  in  restraining  the  furious  passions 
of  men,  and  putting  a  block  in  their  way.  Sometimes  God  doth  it  by  a  re- 
markable hand,  as  the  Babel  builders  were  diverted  from  their  proud  designs 
by  a  sudden  confusion;  sometimes  by  ordinary,  though  unexpected  means  : 
as  when  Saul,  like  a  hawk,  was  ready  to  prey  upon  David,  whom  he  had 
hunted  as  a  partridge  upon  the  mountains. 

4.  The  dominion  of  God  is  manifest  in  defeating  the  purposes  and  devi- 
ces of  men.  God  often  makes  a  mock  of  human  projects.  Job  v.  12.  Tie 
disappointeth  the  devices  of  the  crafty.  The  cunningest  designs  baffled  by 
-some  small  thing  intervening,  when  you  see  men  of  profound  wisdom  infatu- 
ated, mistake  their  way,  and  grope  in  the  noonday  as  in  the  night.  Job 
v.  14. 

5.  The  dominion  of  God  is  manifest  in  the  means  and  occasions  of  men's 
conversion.  Sometimes  one  occasion,  sometimes  another;  one  word  lets 
a  man  go,  another  arrests  him,  and  brings  him  before  God  and  his  own 
conscience. 


1 


56  GOD. 

6.  The  dominion  of  God  is  manifest  in  disposing-  of  the  lives  of  men.  He 
keeps  the  key  of  death,  as  well  as  that  of  the*womb,  in  his  own  hand  ;  he 
hath  given  man  a  life,  but  not  power  to  dispose  of  it,  nor  lay  it  down  at  his 
pleasure. 

To  conclude, 

1.  How  great  is  the  contempt  of  this  sovereignty  of  God?  Man  naturally 
would  be  free  from  God's  empire,  to  be  a  slave  under  the  dominion  of  his 
own  lust.  The  sovereignty  of  God  as  a  lawgiver  is  most  abhorred  by  man. 
Lev.  xxvi.  41  ;  Prov.  i.  25.  Ye  have  set  at  naught  all  my  counsels.  All 
sin  is  in  its  nature  a  contempt  of  the  divine  dominion. 

2.  How  dreadful  is  the  consideration  of  this  doctrine  to  all  rebels  against 
God.  Punishment  is  unavoidable.  None  can  escape  him.  He  hath  the 
sole  authority  over  hell  and  death,  the  keys  of  both  are  in  his  hand. 

3.  What  matter  of  comfort  and  strong  encouragement  for  prayer.  My 
king,  was  the  strong  appellation  David  used  in  prayer.  Ps.  v.  2.  "Hear- 
ken to  the  voice  of  my  cry."  Here  is  comfort  in  afflictions.  As  a  sove- 
reign, he  is  the  author  of  afflictions  ;  as  a  sovereign,  he  can  be  the  remover 
of  them.  In  the  severest  tempest  the  Lord  that  raised  the  wind  against  us, 
which  shattered  the  ship,  and  tore  its  rigging,  can  change  that  contrary  wind 
for  a  more  happy  one,  to  drive  us  into  the  port.  It  is  a  comfort  to  the 
church  in  times  of  public  commotions.  The  consideration  of  the  divine 
sovereignty  may  arm  us  against  the  threatenings  of  mighty  ones,  and  the 
menaces  of  persecutors.     Prov.  xxi.  30. 


THE  LONG-SUFFERING  OF  GOD. 

2  Peter  iii.  9. — The  Lord  is  long-suffering  to  us-ward.     (H.) 

It  is  a  shocking  disposition  of  mind,  which  Solomon  describes  in  that 
well-known  passage  in  Eccles,  "Because  sentence  against  an  evil  work  is 
not  executed  speedily,  therefore  the  heart  of  the  sons  of  men  is  fully  set  in 
them  to  do  evil." 

It  seems,  at  first  sight,  as  if  the  wise  man  had  rather  exceeded  in  his  por- 
trait of  the  human  heart. 

God  is  patient  towards  all  who  offend  him  ;  then  let  us  offend  him  Avithout 
remorse,  let  us  try  the  utmost  extent  of  his  patience.  God  lifteth  over  our 
head  a  mighty  hand,  armed  with  lightenings  and  thunderbolts,  but  his  hand 
is  usually  suspended  awhile  before  it  strikes  ;  then,  let  us  dare  it  while  it 
delays,  and  till  it  moves  to  crush  us  to  pieces,  let  us  not  respect  it.  What 
a  disposition,  what  a  shocking  disposition  of  mind  is  this. 

Could  we  have  the  madness  to  add  sin  to  sin,  if  we  were  really  convinced 
that  God  entertained  the  formidable  design  of  bearing  with  us  no  longer  ? 

And  shall  we  "  despise  the  riches  of  the  long-suffering  of  God  ?"  What! 
because  a  space  to  repent,  shall  we  continue  in  impenitence  ? 

"  The  Lord  is  long-suffering  to  us-ward,  not  willing  that  any  should  per- 
ish, but  that  all  should  come  to  repentance." 

Consider, 

I.  The  nature  of  this  long-suffering. 

1.  It  is  part  of  the  Divine  goodness  and  mercy,  yet  differs  from  both. 
The  Lord  is  full  of  compassion,  slow  to  anger.     Long-suffering  differs  from 


GOD.  57 

mercy  in  respect  to  the  object;  mercy  respects  the  creature  as  miserable: 
patience,  or  long-suffering,  respects  the  creature  as  criminal:  mercy  pities 
him  in  his  misery ;  long-suffering  bears  with  the  sin,  ami  waits  to  be  gracious. 
Patience  or  long-suffering  differs  also  from  goodness,  in  regard  to  the 
object.  The  object  of  goodness  is  every  creature,  from  the  highest  angel  in 
heaven  to  the  meanest  creature  on  earth ;  goodness  respects  things  in  a 
capacity,  or  in  a  state  of  creation,  nurseth  and  supporteth  them  as  creatures. 
Long-suffering  considers  them  as  already  created  and  fallen  short  of  their 
duty;  goodness  respects  persons  as  creatures;  long-suffering  as  transgres- 
sors. 

2.  Since  it  is  a  part  of  goodness  and  mercy,  it  is  not  insensibility.  He  is 
slow  to  anger.  The  Lord  considers  every  provocation,  but  is  not  hasty  to 
discharge  his  arrows  on  the  offenders  ;  he  sees  the  sin  with  an  eye  of  abhor- 
rence, but  beholds  the  sinner  with  an  eye  of  pity  ;  his  anger  burns  against 
the  sin,  whilst  his  arms  are  open  to  receive  the  sinner. 

3.  As  long-suffering  is  a  part  of  mercy  and  goodness,  it  is  not  constrained 
or  faint-hearted  patience.  Patience  or  long-suffering  in  man,  is  often  a 
feebleness  of  spirit  and  want  of  strength.  But  it  is  not  from  the  shortness 
of  the  divine  arm,  that  he  cannot  reach  us,  nor  from  the  feebleness  of  his 
hand  that  he  cannot  strike  us.  He  can  soon  level  us  with  the  dust,  dash  us 
in  pieces  like  a  potter's  vessel,  or  consume  us  as  a  moth. 

4.  Since  it  is  not  for  want  of  power  over  the,  creature,  it  is  from  a  fulness 
of  the  power  over  himself.  The  Lord  is  slow  to  anger,  and  great  in  power. 
As  it  is  the  effect  of  his  power,  so  it  is  an  argument  of  his  power.  As  the 
more  feeble  any  man  is  in  reason,  the  less  command  he  hath  over  his  pas- 
sions. Revenge  is  a  sign  of  a  childish  mind.  He  that  is  slow  to  anger  is 
better  than  the  mighty.  The  long-suffering  of  God  towards  sinners,  mani- 
fests his  power,  more  than  the  creation  of  a  world. 

5.  As  long-suffering  is  a  branch  of  mercy,  the  exercise  of  it  is  founded  on 
the  death  of  Christ.  It  is  in  Christ  we  find  the  satisfaction  of  justice  ;  and 
it  is  in  and  through  Christ  the  long-suffering  of  God  is  manifested  to  man. 

2.   How  this  long-suffering  or  patience  is  manifested. 

1.  To  our  first  parents.  The  patience  or  long  suffering  of  God  was  mani- 
fested in  not  directing  his  artillery  against  them,  when  they  first  attempted  to 
rebel.  He  might  have  struck  them  dead  when  they  began  to  hearken  to  the 
tempter.  And  after  our  first  parent  had  brought  his  sin  to  perfection,  God 
did  not  immediately  send  that  death  on  him,  which  he  had  merited,  but  con- 
tinued his  life  to  the  space  of  930  years. 

2.  His  long-suffering  is  manifested  to  the  Gentiles.  What  they  were,  we 
need  no  other  witness  than  the  apostle,  who  sums  up  many  of  their  crimes, 
Rom.  i.  29—32,  being  filled  with  all  unrighteousness.  And  he  concludes 
with  these  dreadful  aggravations,  they  not  only  do  the  same,  but  have  plea- 
sure in  them  that  do  them.  They  were  so  naturalized  in  wickedness,  that 
they  delighted  in  nothing  else.  They  were  plunged  into  idolatry  and  super- 
stition. Yet,  did  the  Lord  appear  against  them  with  fire  and  sword?  "At 
the  times  of  that  ignorance  he  winked." 

3.  The  long-suffering  of  God  was  manifested  to  the  Israelites.  He  suf- 
fered their  manners  forty  years  in  the  wilderness.  He  bore  with  that  people 
above  1500  years  from  their  coming  out  of  Egypt  to  the  destruction  of  their 
commonwealth. 

In  particular  this  long-suffering  of  God  is  manifested, 

1.  In  his  giving  warning  of  judgments  before  they  are  commissioned  to  go 
forth.     The  Lord  speaks  before  he  strikes,  and  speaks  that  he  may  not  strike. 
8 


58  GOD. 

Wrath  is  published  before  it  is  executed,  and  that  a  long  time;  the  old  world 
were  warmed  120  years  before  the  deluge  came  on  them. 

The  Lord  does  not  come  unawares.  I  will  chastise  them  as  their  congre- 
gation hath  heard.  The  Lord  summoned  by  the  voice  of  his  prophets,  be- 
fore he  confounded  by  the  voice  of  his  thunders.  He  seldom  cuts  men  down 
by  his  judgments,  before  he  hath  hewed  them  by  his.  prophets.  Not  a  re- 
markable judgment  but  was  foretold ;  the  flood,  by  Noah ;  the  famine  to 
Egypt,  by  Joseph ;  the  earthquake,  by  Amos ;  Amos  i.  1  ;  the  storm  from 
Chaldea,  by  Jeremiah  ;  the  captivity  of  the  ten  tribes  by  Ilosea ;  and  the 
total  destruction  of  Jerusalem  and  the  temple,  by  Christ.  And  he  thus 
warns,  that  men  may  take  the  warning,  and  thunders  again  and  again,  before 
he  crushes  with  his  thunderbolt. 

2.  The  long-suffering  of  the  Lord  is  manifested  in  his  unwillingness  to 
execute  his  threatened  judgments,  when  he  can  delay  no  longer.  He  doth 
not  afflict  willingly  nor  grieve  the  children  of  men.  He  takes  no  pleasure 
in  it.  When  he  came  to  reckon  with  Adam,  he  walked,  he  did  not  run  with 
his  sword,  and  that  in  the  cool  of  the  day.  His  exercising  of  judgment,  is 
a  coming  out  of  his  place.  Isa.  xxvi.  21  ;  Micah  i.  3.  Hence  every  pro- 
phecy loaded  with  a  threatening  is  called  the  burden  of  the  Lord.  When 
the  Lord  punishes,  he  doth  it  with  some  regret;  when  he  hurls  down -his 
thunders,  he  seems  to  do  it  with  a  backward  hand.  He  created,  saith  Chry- 
sostom,  the  world  in  six  day#s,  but  was  seven  days  in  destroying  one  city, 
Jericho.  AVhen  the  Lord  strikes,  it  is  with  a  sigh.  "Ah  !  I  will  ease  me 
of  my  adversaries,  and  avenge  me  of  my  enemies.  Oh  Ephrairn,  what  shall 
I  do  unto  thee  ?  How  shall  I  give  thee  up,  oh,  Ephrairn  !  And  many  a 
time  (says  the  Psalmist)  turned  he  his  anger  away." 

3.  His  long-suffering  is  manifested,  in  that  when  he  begins  to  send  out  his 
judgments,  he  doth  it  by  degrees.  His  judgments  are  as  the  morning  light. 
He  doth  not  thunder  all  his  judgments  at  once.  First  the  palmer-worm,  then 
the  locust,  then  the  canker-worm,  then  the  caterpillar.  Joel  i.  4.  A  Jewish 
writer  says,  these  came  not  all  in  one  year,  but  one  year  after  another. 

4.  His  long-suffering  appears,  by  moderating  his  judgments.  He  stirreth 
not  up  all  his  wrath.  He  doth  not  empty  his  quivers,  nor  exhaust  his  maga- 
zines of  thunder.      "  He  rewardeth  us  not  according  to  our  iniquities." 

5.  His  long-suffering  farther  appears,  in  giving  great  mercies  after  provo- 
cations. He  is  so  slow  to  anger,  that  he  heaps  many  kindnesses  on  a  rebel ; 
instead  of  punishment,  there  is  prosperous  wickedness.  Israel  quarrelled 
with  his  servant  Moses  at  the  Red  Sea ;  yet  then  the  Lord  stretched  forth 
his  hand  and  delivered  them. 

6.  The  long-suffering  of  God  appears  also  when  we  consider  the  great- 
ness and  multitude  of  our  provocations.  Men  drinking  in  iniquity  like 
water.  Rushing  into  sin.  The  imaginations  of  the  thoughts  of  the  heart 
only  evil. 

HI.  The  ground  and  reason  of  this  long-suffering  to  us-ward. 

1.  As  a  testimony  of  his  reconcileablc  and  merciful  nature  towards  sinners. 
"  Howbeil,  for  this  cause  I  obtained  mercy,  that  in  me  Jesus  Christ  might 
show  forth  all  long-suffering." 

2.  That  sinners  maybe  brought  to  repentance.  "Not  knowing,"  says 
the  apostle,  "  that  the  riches  of  his  forbearance  and  goodness  leads  thee  to 
repentance."  The  Lord  is  long-suffering  to  us-ward.  "  The  long-suffering 
of  God  is  salvation,"  i.  e.  hath  a  tendency  to  salvation. 

3.  For  the  continuance  of  his  church.  "  As  the  new  wine  is  found  in  the 
cluster,  and  one  saith,  Destroy  it  not,  for  a  blessing  is  in  it."     Isa.  Ixv.  8,  9. 


GOD.  59 

4.  That  his  justice  may  be  clear  when  he  condemns  the  impenitent.  "  I 
gave  her  space  to  repent  of  her  fornication,  and  she  repented  not." 

5.  In  answer  to  the  prayers  of  his  people,  his  long-suffering  is  exercised 
towards  sinners.  "  Except  the  Lord  of  hosts  had  left  unto  us  a  very  small 
remnant,  we  should  have  been  as  Sodom." 

To  conclude. 

1.  How  is  the  long-suffering  of  God  abused!  May  we  not  say  to  the 
Lord  as  Saul  said  to  David,  "  Thou  art  more  righteous  than  I;  tl/ou  hast  re- 
warded me  with  good." 

2.  Is  the  Lord  long-suffering?  How  much  better,  therefore,  is  it  to  fall 
into  the  hands  of  God,  than  into  the  hands  of  man:  the  best  of  men.  Moses, 
a  meek  man,  once  cried,  Ye  rebels. 

3.  We  may  infer  from  the  Lord's  long-suffering  towards  sinners,  the  value 
of  the  soul ;  he  not  only  died  to  redeem  it,  but  waits  with  unwearied  pati- 
ence and  forbearance  to  receive  it.     "Behold,  I  stand  at  the  door." 

Lastly,  If  the  Lord  be  thus  long-suffering  to  us-ward,  who  have  so  long 
and  repeatedly  rebelled  against  him,  ought  not  christians  to  exercise  forbear- 
ance and  long-suffering  one  towards  another?  "  Walk  worthy  of  the  voca- 
tion wherewith  ye  are  called,  with  all  lowliness  and  meekness,  with  long- 
suffering."     Eph.  iv.  1 — 6. 


GOD'S  COMPASSION. 

Hos.  xi.  7 — 9. — My  people  are  bent  to  backsliding  from  me  :  though  they  called  them  unto 
the  Most  High,  none  at  all  would  exalt  him :  [yet]  how  shall  I  give  thee  up,  Ephraim  ? 
how  shall  I  deliver  thee,  Israel  ?  how  shall  I  make  thee  as  Admah  ?  how  shall  I  set  thee 
as  Zeboim  ?  mine  heart  is  turned  within  me,  my  repentings  are  kindled  together.  I  will 
not  execute  the  fierceness  of  mine  anger.     (S.  S.) 

The  riches  of  Divine  grace  are  manifest  in  all  the  promises — 
But  they  are  more  eminently  displayed  in  the  manner  in  which  the  promi- 
ses are  given —  . 

God  often  introduces  them  after  an  enumeration  of  his  people's  sins — 
The  passage  before  us  well  exemplifies  this  remark — See  similar  instances, 
Isa.  xliii.  22 — 25,  and  lvii.  17,  18. 

God   has  been  contrasting  his  kindness  to  Israel,  and  their  ingratitude 
towards  him — 

In  the  text  he  sets  forth  their  wickedness  with  all  its  aggravations — 
Yet  all  this  is  preparatory,  not  to  a  heavy  denunciation  of  his  wrath,  but 
to  the  tenderest  expressions  of  paternal  love — 
I.  The  conduct  of  men  towards  God. 

The  ten  tribes,  since  their  separation  from  Judah,  had  become  idolators — 
Yet  God  calls  them  his  people  because  they  had  been  admitted  into  cove- 
nant with  him,  and  still  professed  to  be  his — 

Thus  all  who  call  themselves  Christians  are  "  God's  people" — 

But  they  "are  bent  to  backsliding  from  him" 

The  ungodly  are  justly  compared  to  an  unruly  heifer — 

They  will  not  submit  to  the  yoke  of  God's  laws — 

Their  whole  spirit  and  temper  is  like  that  of  Pharoah-^-Exod.  v.  2. 

The  "bent"  and  inclination  of  their  hearts  is  wholly  towards  sin — 


60  .  GOD. 

An  outward  conformity  to  God's  will  they  may  approve — 
But  they  have  a  rooted  aversion  to  spiritual  obedience — 
Nor    can    they   by  any  any  means  be  prevailed  onto   "exalt  and  honor 
him"— 

They  are  "  called"  frequently  by  God's  ministers — 
They  are  exhorted  and  intreated  to  return  to  the  Most  High — 
But  neither  promises  can  allure  nor  threatenings  alarm  them — 
They  turn  a  deaf  ear  to  all  admonitions — 
They  will  not  "  exalt"  God  in  their  hearts  and  lives — 
This  is  almost  universally  the  conduct  of  mankind 
There  are  a  few  indeed  who  desire  and  delight  to  serve  God — 
They  wish  him  to  be  the  sole  Lord  and  Governor  of  their  hearts — 
It  is  their  study  to  exalt  him  both  in  their  words  and  actions — 
But  these  are  few  in  every  age  and  place — 

So  few,   that,  in  comparison  of  the  rebellious,  they  may  be  said  to  be 
"  none  at  all" — 

What  might  such  persons  expect  at  the  hand  of  God  ? 
II.   God's  conduct  towards  them 

How  different  are  God's  ways  from  the  ways  of  man  ! — 
Instead  of  executing  vengeance  in  a  moment, 
He  deliberates 

Admah  and  Zeboim  were  cities  destroyed  with  Sodom  and  Gomorrah — 
And  such  monuments  of  wrath  do  the  unregenerate  deserve  to  be — 
But  God  knows  not,  as  it  were,  how  to  inflict  the  deserved  punishment- 
He  calls  to  mind  that  they  are  his  people* — 
He  hesitates,  like  a  parent,  that  is  about  to  disinherit  his  son — 
Thus  is  he  distracted  between  his  affection  for  them,  and  his  regard  for  his 
own  honor — Thus  also  in  Hos.  vi.  4. 
He  relents 

To  accommodate  himself  to  our  weak  comprehensions  he  speaks  of  him- 
self after  the  manner  of  men — 

He  cannot  endure  the  thought  of  making  men  the  objects  of  his  everlast- 
ing displeasure — 

Thus  did  Jesus  weep  over  the  murderous  Jerusalem — Luke  xix.  41. 
And  thus  do  the  bowels  of  our  Father  yearn  over  us — Jer.  xxxi  20. 
He  resolves 

Often  has  "the  fierce  anger"  of  the  Lord  been  kindled  against  us — 
Yet  many  times  has  he  turned  away  from  his  wrathful  indignation — Ps. 
ixxviii.  38. 

Often,  when  his  bow  was  bent,  has  he  forborne  to  strike — Ps.  vii.  11,  12. 

He  waits,  in  hope  that  he  may  yet  return  to  him — 

His  language  to  his  rebellious  creatures  is  the  same  as  ever — Jer.  ii.  12,  13. 

Infer, 

1.  How  precious  in  the  sight  of  God  are  the  souls  of  men  ! — 

When  it  was  necessary  for  man's  salvation,  God  gave  his  Son — 

Nor  did  he  then  deliberate,  "  how  shall  I  do  this  ?" — Rom  viii.   32. 

Neither  did  he  relent,  when  he  laid  our  iniquities  on  him — Mark  xiv.  35,  36. 

Yea,  he  was  even  pleased  in  bruising  his  own  Son  for  ust — 

But  when  a  sinner  seems  irreclaimable,  every  tender  emotion  is  excited — 

*  The  repitition  of  their  names,  "  thee  Ephraim,  and  thee,  Israel,"  seems  to  import  ten- 
derness and  affection  towards  them. 

f  This  is  the  proper  sense  of  Isa.  liii.  10. 


GOD.  61 

Cod  sustains  a  conflict  in  his  mind,  and  cannot  give  him  up — 
O  that  men  woujd  duly  estimate  the  worth  of  their  own  souls  ! — 
2  How  just  will  be  the  condemnation  of  the  impenitent ! 
This  compassion  of  God  greatly  aggravates  their  backsliding  — 
And  at  last  it  will  give  way  to  wrath  and  indignation — Gen.  Vi.  3, 
Soon  God  will  not  deliberate,  but  decide;  not  relent,   but  laugh  at   their 
calamity  ;  not  resolve  to  pardon,  but  swear  they  shall  not  enter  into  his  rest — 
Then  how  just  will  their  condemnation  appear? — 
May  this  goodness  of  God  now  lead  us  to  repentance  ! — 
3.  How  certainly  shall  the  returning  sinner  find  mercy  ! 
If  God  feel  thus  for  the  rebellious,  how  much  more  for  the  penitent ! — 
Let  all  then  seek  him  with  humble  confidence  in  his  mercy — 
Let  them  offer  their  supplications  like  those  of  old — Isa.  lxiii.  15.         * 
So  shall  that  song  of  praise  succeed  their  present  disquietude — Isa.  xii.  1. 


THE  xMERCY  OF   GOD. 

Micah  vii.  18 — 20. — Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity,  and  passeth  by 
the  transgression  of  the  remnant  of  his  heritage  ?  He  retainetii  not  his  anger  forever, 
because  he  delighteth  in  mercy.  He  will  turn  again,  he  will  have  compassion  upon  us ; 
he  will  subdue  our  iniquities ;  and  thou  wilt  cast  all  their  sins  into  the  depths  of  the  sea. 
Thou  wilt  perform  the  truth  to  Jacob,  and  the  mercy  to  Abraham,  which  thou  hast  sworn 
unto  our  fathers  from  the  days  of  old.     (S.  S.) 

Every  work  of  God  should  lead  our  thoughts  up  to  its  great  author — 
The  prophet  had  prayed   that  the  Jews  might  be  restored  to   their  own 

lan,l_Ver.  14. 

God  had  promised  that  he   would   grant  them  such  a  deliverance  from 

Babylon  as  he  had  before  given  to  their  ancestors  from  Egypt — Ver.  15 — 17. 
The  prophet  immediately  elevates  his  thoughts  from  the  deliverance  to  the 

author  of  it,  and  breaks  fortli  in  admiration  of  his  mercy — 
His  devout  acknowledgments  lead  us  to  consider  God's  mercy 
I.  In  its  rise 

God  has  had  at  all  times  a  people  in  the  world 
They  were  very  few  in  the  days  of  Noah,  or  of  Abraham — 
In  our  Lord's  day  they  were  but  a  "  little  flock" — 
The  apostle's  description  of  them  is  still  as  true  as  ever — Rom.  xi.  5. 
These,  however,  are  esteemed  as  God's  "  heritage" — Ps.  xxxiii.  12. 
Towards  these  he  exercises  peculiar  mercy 

He  "  passes  by  their  transgressions"  with  much  long-suffering — Ps.  ciii.  10. 
Though  he  feels   anger   against  them,    Ps.  vii.  11.   "he  retains  it  not  for 

ever" — 

He  "  pardons  their  iniquities,"  giving  them  repentance,  unto  life — 

In  so  doing  lie  is  actuated  only  by  his  own  love  and  mercy 

There  is  not  any  thing  in  his  elect  that  can  merit  his  favor — 

But  "he  delighteth  in  mercy,"  and  would  gladly  exercise  it  towards  all* — 

The  iniquities  of  the  wicked  are  a  burthen  to   him   Isa.  i.  1 1,   24.     Amos 

ii.   13. 

He  waits  to  be  gracious  unto  them — Isa.  xxx.  18. 

"Judgment  is  called  "  his  strange  work,  his  strange  act."    Is.  xxviii.  21.    Ezefc.  xvxhi.  11. 


02  GOD. 

He  deliberates  long  before  he  casts  them  off — Hos.  vi.  4. 

When  he  rejects  them  finally,  he  does  it  with  reluctance — Luke  xix.  41. 

He  is  often  so  troubled  for  the  obstinate,  that  he  resolves  for  his  own  sake 
to  reclaim  them  by  a  sovereign  exercise  of  almighty  power — Jer.  iii.  19. 

When  he  has  prevailed  on  a  sinner,  he  exults  for  joy — Zeph.  iii.  17.  See 
also  the  parables  of  the  shepherd,  the  woman,  the  father,  Luke  xv. 

And  thus  it  is  that  he  saves  the  remnant  of  his  heritage — Isa.  xliii.  25. 

What  reason  then  have  they  to  exclaim,  "Who  is  like  unto  thee?" 

The  mercy  thus  freely  manifested  is  worthy  of  admiration  also 

II.  In  its  progress. 

God  continues  to  act  with  astonishing  forbearance  towards  them 
The*y  are,  alas !  too  prone  to  backslide  from  him — 

They  often  provoke  him  to  withdraw  himself  from  them— -Deut.  xxxii.  20. 
But  he  leaves  them  not  eternally  to  take  the  fruit  of  their  misconduct — 
He  has  "compassion  on  them,"  remembering  they  are  but  dust — Ps.  ciii.  14. 
He  "turns  to  them  again"   after  hiding  himself  for  a  little  season.  Isa 
liv.  7,  8.     See  a  striking  declaration  to  this  effect,  Isa.  lvii.   16 — 18. 
He  restores  to  them  the  light  of  his  countenance — 
How  interesting  and  endearing  is  this  description  of  his  character ! — 
How  must  every  saint  adopt  the  church's  confession ! — Lam.  iii.  22. 
He  pledges  himself  not  only  to  pardon,  but  to  "  subdue  their  iniquities" 
He  will  not  suffer  sin  to  have  dominion  over  them — Rom.  vi.  14. 
He  hides  his  face  in  order  to  embitter  sin  to  them — 
He  turns  to  them  again  to  encourage, their  opposition  to  it — 
He  renews  their  strength  when  they  are  fainting — Isa.  xl.  29 — 31. 
And  gradually  perfects  in  them  the  work  he  has  begun — 
Who  can  survey  this  progress  of  mercy,  and  not  exclaim  "  Who?"  &c. — 
But  the  full  extent  of  God's  mercy  can  only  be  seen 

III.  In  its  consummation. 

Sin  cleaves  to  the  Lord's  people  as  long  as  they  are  in  the  body — 

Hence  they  have  daily  occasion  for  renewed  forgiveness — 

But  soon  their  pardon  shall  be  final  and  complete 

God  overthrew  the  Egyptian  host  in  the  Red  Sea — 

"  There  was  not  so  much  as  one  of  them  left" — 

So  will  God  "  cast  his  people's  sins  into  the  sea" — 

He  will  cast  them  "  all"  without  one  single  exception — 

And  that  "into  the  depths"  from  whence  they  shall  never  rise—  . 

If  the  Israelites  so  rejoiced  in  seeing  their  enemies  dead  on  the  shore,  how 

will  christians  in  their  final  victory  over  sin — 

God  will  fulfil  to  them  his  promises  in  their  utmost  extent 

The  promises  as  made  to  Abraham  and  his  seed  were  "  mercy"— 

The  confirmation  of  them  to  Jacob  and  to  the  church  was  "  truth" — 

They  have  been  established  with  the  sanction  of  an  "oath" — 

And  these  "promises"  will  be  fulfilled  "to  all  the  seed" — 

Soon  will    "  the  head-stone  be    brought  forth    with    shoutings,"    &c. — 

Zech.  iv.  7. 

How  will  every  glorified  soul  then  admire  the  divine  mercy  ! — 

What  energy  will  a  sight  of  sins  forgiven,  of  backslidings  healed,  of  glory 

bestowed,  give  to  the  exclamation  in  the  text ! — 

May  this  view  of  the  subject  be  realized  in  our  experience ! — 

Application 

Let  the  careless  consider  against  whom  their  sins  are  committed — 

Will  they  never  pause,  and  exclaim  like  Joseph — Gen  xxxix,  9. 


GOD.  03 

Let  the  penitent  reflect  on  the  descriptions  given  of  God  in  scripture — 
Neh.  ix.  17.     Isa.  lv.   7. 

Nor  let  them  judge  of  him  by  the  dictates  of  sense — Isa.  lv.  8,  9. 

Let  the  sincere  believer  apply  to  himself  that  congratulation — Deut. 
xxxiii.  29. 

And  let  him  adopt  that  triumphant  boast — Isa.  xxv.  9. 


THE  KNOWLEDGE  OF  GOD  BY  THE  LIGHT  OF  NATURE. 

Acts  xiv.  15 — 17. — The  living  God,  which  made  heaven  and  earth,  and  the  sea,  and  all 
things  that  are  therein,  &c.     (H.) 

When  the  apostle  Paul  gave  authority  to  his  ministrations  at  Lystra,  by 
working  a  miraculous  cure  on  a  man  who  was  born  a  cripple,  the  inhabitants 
imagined  that  he  and  Barnabas  were  gods,  and  were  immediately  preparing 
a  sacrifice  for  them:  but  to  divert  this  madness  arid  superstition  of  paying 
Divine  worship  to  the  creatures,  the  apostles,  with  holy  jealousy  and  indig- 
nation, ran  into  the  midst  of  them,  and  preached  to  them  the  living  and  the 
true  God.  "  We,"  say  they,  "are  utterly  unworthy  of  these  Divine  honors; 
for  we  are  men  of  such  flesh  and  blood  as  yourselves,  and  are  liable  to  the 
like  infirmities:  we  preach  to  you,  that  ye  should  turn  from  these  vanities  to 
the  living  God  who  made  heaven  and  earth,"  &c. 

From  which  words  we  may  raise  the  following  observations : 

I.  The  light  of  nature  may  teach  us,  that  there  is  one  Supreme 
Being. 

He  hath  not  left  himself  without  witness.  The  Being  which  made  all 
things,  or  the  first  cause  of  all.  And  when  I  say,  God  may  be  known  by 
the  light  of  nature,  I  mean,  that  the  senses  and  the  reasoning  powers,  which 
belong  to  the  nature  of  man  are  able  to  give  him  so  much  light  in  seeking 
after  God,  as  to  find  out  something  of  him. thereby,  or  to  gain  some  know- 
ledge of  him.  Rom.  i.  19,  20.  "  That  which  may  be  known  of  God  is 
manifested." 

1.  By  the  light  of  nature  we  may  come  to  the  knowledge  of  his  existence. 
It  is  evident,  that  nothing  could  make  itself.  It  is  impossible  that  any  thing 
which  once  had  no  being  should  ever  give  being  to  itself.  Since,  therefore, 
there  is  a  world  with  millions  of  beings  in  it,  which  are  born  and  die,  it  is 
certain  there  is  some  Being  who  had  no  beginning.  This  is  the  being  whom 
we  call  God. 

Of  all  the  visible  beings  that  we  are  acquainted  with,  man  is  the  highest 
and  most  noble  ;  but  he  is  forced  to  confess  he  is  not  his  own  maker.  Our 
parents,  or  our  ancestors,  were  no  more  able  to  make  themselves  than  we  are. 

Or  if  some  atheist  should  say,  We  must  run  up  from  son  to  father,  and 
from  father  to  grandfather,  in  endless  generations  without  a  beginning,  and 
without  any  first  cause.  This  is  impossible  ;  for  if  ten  thousand  generations 
cannot  subsist  of  themselves  without  dependance  on  something  before  them, 
neither  endless  generations.  Suppose  a  chain  of  ten  thousand  links  hung 
down  from  the  sky,  and  could  not  support  itself,  unless  some  mighty  power 
upheld  the  first  link ;  then  it  is  certain,  a  chain  of  ten  thousand  times  ten 
thousand  links,  or  an  endless  chain,  could  never  support  itself.  There  must 
be,  therefore,  some  first  bird,  some  first  beast,  some  first  man. 


64  GOD. 

2.  What  God  is,  viz.  that  he  is  a  spirit,  perfect  in  wisdom  and  perfect  in 
power.  The  amazing  work  of  God  in  the  heavens,  the  sun,  the  moon,  the 
stars,  their  regular  and  unerring  motions,  for  so  many  thousand  years  ;  the 
progress  of  the  hours,  the  changes  of  day  and  night,  winter  and  summer, 
which  depend  on  these  motions  and  revolutions ;  they  all  abundantly  discover 
that  the  maker  of  them  was  wise,  and  skilful  beyond  all  our  conceptions.  If 
we  observe  the  operations  of  a  clock  or  watch,  which  doth  but  imitate  the 
motions  of  these  heavenly  bodies,  and  point  out  to  us  the  day  and  the  hour, 
we  say,  it  is  impossible  this  curious  engine  could  be  made  without  great  wis- 
dom and  skill  in. some  artificer  who  contrived  it;  and  can  we  be  so  foolish  as 
to  imagine,  that  this  vast  and  glorious  engine  of  the  heavens,  with  all  its 
bright  furniture,  which  makes  times  and  seasons,  day  and  night,  could  ever 
come  into  being  by  chance  1 

The  wonderful  production  of  plants,  herbs,  trees,  and  flowers,  and  aston- 
ishing operations  of  living  creatures,  and  their  several  parts  and  powers, 
discover  to  us  the  deep  wisdom  and  knowledge  of  the  Being  that  made  them. 
Let  us  consider  but  our  own  natures,  our  parts,  and  powers,  what  wonders 
are  contained  in  every  sense  1  Can  all  these  be  formed  without  infinite 
wisdom  ?  I  might  demand  of  the  sons  of  atheism,  in  the  language  of  the 
Psalmist,  Ps.  xciv.  9,  10,  "He  that  plan  teth  the  ear,  shall  not  he  hear?" 
And  as  the  wonders  of  contrivance  in  the  works  of  God  declare  his  depth  of 
wisdom,  so  the  difficulty  of  creating  them  out  of  nothing  argues  his  almighty 
power.  "When  we  survey  the  heavens,  the  work  of  his  hands,"  what  a 
glorious  and  powerful  Being  must  that  be,  which  formed  these  vast  bodies  at 
first,  and  which  upholds  their  stupendous  frame  ?  Man  can  only  change  the 
shapes  and  qualities  of  things ;  he  can  make  a  clock,  but  he  must  have  brass 
and  iron  given  him,  for  he  cannot  create  these  materials  :  but  God's  huge 
and  astonishing  engine  of  the  heavens,  whereby  hours  and  days,  seasons 
and  ages,  are  made  and  measured  out,  were  all  formed  by  him  without  any 
materials  :  he  made  all  the  materials  himself.  A  creator  must  be  almighty, 
he  must  be  God. 

Again,  Let  us  think  within  ourselves,  what  a  powerful  Being  must  that  be, 
who  can  make  a  soul,  a  spirit,  a  thinking  being  to  exist,  so  nearly  like  him- 
self, with  an  understanding  capable  of  knowing  the  works  of  God,  and  of 
knowing  God  himself ?  We  are  his  image,  "  we  are  his  offspring;"  thus 
sang  Aratus  the  heathen  poet,  Acts  xvii.  28,  29,  and  spoke  like  a  christian. 

And  thus  it  appears  beyond  all  controversy,  that  the  light  of  nature  finds 
there  is  a  God,  and  that  this  God  is  an  all-wise  and  almighty  spirit.  If  we 
were  in  doubt  about  his  existence  or  being,  these  reasonings  would  assure  us 
of  it ;  and  if  we  seek  after  his  nature,  and  his  perfections,  these  his  works 
discover  them. 

3.  His  supreme  and  absolute  dominion  over  all  things,  that  God  is  the 
sovereign  lord  and  possessor  of  heaven  and  earth,  Gen.  xiv.  19,  and  conse- 
quently that  he  hath  a  right  to  dispose  of  all  things  as  lie  pleases.  Rom.  ix. 
20.      "  Who  therefore  shall  say  to  him,   What  dost  thou  ?" 

4.  That  though  God  be  the  absolute  and  natural  lord  of  all  things  that  he 
hath  made,  yet  he  is  pleased  to  deal  with  his  rational  creatures  in  a  way  of 
moral  government.  The  conscience  which  he  hath  formed  in  man  may  dis- 
cover in  him  so  much  of  the  natural  law  and  will  of  his  God,  as  a  righteous 
ffovernor  of  the  world,  if  it  be  properly  and  wisely  employed.  Rom.  ii.  14, 
15.  "  The  Gentiles  which  have  not  the  written  law,"  which  not  only  teaches 
them  that  adoration  and  worship,  prayer  and  praise,  are  duties  which  they 
owe  to  God ;  but  it  instructs  them  also  to  distinguish  between  vice  and  vir- 
«"-       Acts  xxviii.  4.     "  Surely  this  man  is  a  murderer." 


GOD.  65 

Reason  and  conscience  might  teach  mankind  that  since  God  has  given 
them  an  understanding  and  freedom  of  will  to  choose  or  refuse  good  or  evil, 
he  will  certainly  call  them  to  account  for  their  behaviour.  In  their  own  con- 
sciences there  is  a  kind  of  tribunal  erected,  "their  conscience  excusing  or 
accusing  them." 

5.  That  God  is  a  universal  benefactor  to  mankind,  even  above  and  beyond 
their  deserts,  and  notwithstanding  all  their  provocations.  That  though  they 
walked  in  their  own  idolatrous  ways,  yet  God  left  them  not  without  witness 
of  his  goodness,  giving  them  fruitful  seasons. 

II.  What  are  the  various  uses  of  this  knowledge  of  God,  which  is 

ATTAINABLE  BY  THE  LIGHT  OF  NATURE. 

In  general,  it  is  to  bear  witness  for  God  in  the  world.     More  particularly, 

1.  This  knowledge  of  God,  as  our  maker  and  governor,  by  the  light  of 
nature,  is  useful,  not  only  to  show  men  their  duty,  but  to  convince  them  of 
sin.  The  apostle  Paul  begins  with  this  doctrine  in  the  first  chapter  of  his 
Epistle  to  the  Romans,  where  his  great  design  is  to  show  mankind  the  guilt 
and  wretchedness  of  their  state. 

2.  As  it  is  a  design  to  awaken  men  to  the  practice  of  their  duty.  This 
natural  conscience  is  the  candle  of  their  Lord,  which  he  has  set  up  in  the 
heart  of  man ;  and  though  it  shines  but  dimly,  yet  it  has  sometimes  kept 
them  from  being  more  vile. 

3.  Gives  some  encouragement  to  guilty  creatures  to  repent  of  their  sins, 
and  to  return  to  God  by  a  general  hope  of  acceptance,  though  they  had  no 
promise  of  pardoning  grace.  And  this  was  the  very  principle  on  winch  some 
of  the  Gentiles  set  themselves  to  practise  virtue,  to  worship  God,  and  en- 
deavor to  become  like  him.  I  do  not  say,  that  natural  religion  can  give  sin- 
ful men  a  full  and  satisfying  assurance  of  pardon  on  their  repentance ;  for  the 
deepest  degrees  of  penitence  cannot  oblige  a  prince  to  forgive  the  criminal  : 
but  still  his  overflowing  goodness  may  evidently  and  justly  excite  in  their 
hearts  some  hope  of  forgiving  grace.  The  Ninevites  themselves,  when 
threatened  with  destruction,  "  repented  in  sackcloth  and  ashes."  Jonah  iii. 
5 — 10.  And  there  is  yet  a  more  express  text  to  this  purpose.  Rom.  ii.  4. 
"  Despisest  thou  the  riches  of  his  goodness?" 

4.  Serves  to  vindicate  the  conduct  of  God  as  a  righteous  governor.  This 
will  leave  them  without  excuse  in  "the  great  day,  when  God  shall  judge  the 
secrets  of  all  hearts."  Their  own  consciences  will  accuse  them.  Rom.  i. 
20,  21  ;  ii.  15.  "Is  God  unrighteous,  who  taketh  vengeance  on  such  sin- 
ners ?  God  forbid."  Rom.  ii.  5,  6.  In  the  world  to  come,  not  one  con- 
demned sinner  shall  be  able  to  say,  God  is  unjust.  "  Every  mouth  shall  be 
stopped,  and  the  heavens  and  the  earth  proclaim  his  righteousness." 

5.  Prepares  the  way  for  preaching  and  receiving  the  gospel  of  grace :  and 
that  many  ways. 

We  see  the  apostle  wisely  managing  his  ministry  to  the  Athenians,  of 
which  we  have  but  short  hints  in  Acts  xvii.  22,  &c.  By  discoursing  first 
on  natural  religion,  and  agreeably  to  this  method  of  propagating  the  gospel 
among  the  heathen  nations,  we  find,  in  fact,  that  where  there  was  any  thing 
of  the  knowledge  of  the  true  God,  either  by  the  light  of  nature,  or  by  tradi- 
tion, there  the  gospel  was  soonest  received. 

III.    TlIE    DEFECTS    OR    IMPERFECTIONS    OF    IT. 

1.  It  is  but  a  small  portion  of  the  things  of  God,  which  the  bulk  of  man- 
kind can  generally  be  supposed  to  learn  merely  by  their  own  reasonings. 
This  is  sufficiently  evident  by  the  history  of  past  times  and  ancient  nations, 
as  well  as  by  present  observation  of  the  heathen  world.     Though  some  of 
9 


66  GOD. 

the  philosophers  attained  considerable  knowledge  of  the  nature  of  God,  and 
clearly  saw  his  eternal  power  and  godhead,  Rom.  i.  20,  yet  these  were  but 
very  few  in  comparison  of  the  rest. 

2.  It  is  but  dim  and  feeble,  and  leaves  mankind  under  many  doubts  and 
uncertainties  in  matters  of  importance.  A  short  lesson  of  knowledge  in  the 
heathen  schools  was  obtained  with  long  toil  and  difficulty  :  their  philosophy 
was  rather  a  feeling  after  God  in  the  dark,  than  a  sight  of  him  in  daylight : 
so  the  apostle  expresses  himself,  Acts  xvii.  27,  "  That  they  should  seek  the 
Lord."  What  feeble  Avords  are  these  !  how  doubtful  a  knowledge  is  repre- 
sented by  them!  how  generally,  and  almost,  without  exception,  did  their 
philosophers  comply  with  the  idolatry  of  their  country,  and  "  worship  God 
in  the  form  of  beasts  and  birds." 

In  some  countries,  the  youth  and  flower  of  conquered  nations  were  doom- 
ed a  sacrifice  to  their  idols :  and  sometimes  filthy  and  abominable  lewdness 
were  the  ceremonies  of  their  worship.  How  blind  was  the  eye  of  their  rea- 
son, not  to  see  this  madness  !  and  how  feeble  its  power,  that  it  made  no  re- 
monstrance against  these  lewd  and  bloody  scenes  of  degenerated  piety ! 

All  these  instances  indeed  do  not  effectually  prove,  that  reason  could  not 
possibly  teach  them  better ;  but  the  experience  of  long  ages  and  of  whole 
nations  sufficiently  shows  us,  that  their  reason  neither  did  inform  them  bet- 
ter, nor  was  ever  likely  to  do  it.  1  Cor.  i.  21.  "  The  world  by  wisdom 
knew  not  God." 

3.  All  the  knowledge  of  God  which  they  arrived  at,  by  the  light  of  na- 
ture, had  actually  but  little  influence  to  reform  the  hearts  or  the  lives  of  man- 
kind. I  say,  it  had  but  little  influence  in  comparison  of  what  it  might  or 
should  have  had.  Acts  xiv.  16;  Rom.  i.,  "latter  end." 

4.  It  doth  rather  serve  to  show  men  their  sin  and  misery,  than  discover 
any  effectual  relief;  and  in  this  respect  it  comes  infinitely  short  of  what  the 
revelation  of  the  gospel  of  Christ  hath  done. 

1.  The  light  of  nature  of  itself  gives  no  assurance  or  forgiveness  to  the 
repenting  sinner.  "  Who  can  tell  but  the  Lord  may  turn  away  from  his 
fierce  anger?"  is  but  a  feeble  motive  to  repentance  and  new  obedience,  in 
comparison  of  such  a  word  from  God  himself,  as  Ex.  xxxiv.  6.  "And  the 
Lord  passed  by  before  him,  and  proclaimed,  The  Lord,  the  Lord  God,  mer- 
ciful and  gracious."     Prov.  xxviii.  13.     "  He  that  confesseth  and  forsaketh." 

2.  The  light  of  nature  discovers  no  effectual  atonement  for  sin,  nor  relief 
to  a  guilty  conscience,  by  all  the  costly  sacrifice  and  blood  of  animals ;  but 
the  gospel  points  us  to  the  "  Lamb  of  God  that  taketh  away  the  sins  of  the 
world,"  John  i.  29,  and  assures  us,  that  if  we  confess  our  sins,  1  John,  i.  6. 

3.  The  light  of  nature  points  us  to  no  effectual  mediator,  or  advocate  in 
heaven;  but  the  gospel  leads  us  to  "  Jesus  the  righteous  as  our  advocate  with 
the  Father."     1  John  ii.  1,  2. 

4.  The  light  of  nature  and  our  daily  experience  discover  to  us  our  weak- 
ness to  subdue  sin  within  us,  to  restrain  our  unruly  appetites,  to  mortify  our 
corrupt  affections,  to  resist  the  daily  temptations  that  surround  us ;  but  it 
points  us  not  to  the  fountain  of  strength,  even  the  promised  aids  of  the  Holy 
Spirit ;  these  are  the  peculiar  glories  and  blessings  of  the  gospel  of  Christ. 

5.  The  light  of  nature  and  continual  observation  show  us,  that  we  must 
die,  but  give  us  no  clear  and  certain  evidence  of  happiness  after  death.  But 
the  gospel  sets  these  future  glories  in  a  Divine  and  certain  light  before  every 
man.  who  reads  or  hears  it.  It  encourages  us  to  repentance  of  sin,  to  dili- 
gence, patience,  and  perseverance,  in  the  ways  of  faith  and  holiness,  by  the 
joys  unspeakable,  which  are  set  before  us,  and  builds  our  hope  of  eternal 
life  on  the  well-attested  promises  of  a  God  who  cannot  lie. 


GOD.  G7 

Reflections. 

1.  Since  the  rational  knowledge  of  God  and  natural  religion  had.its  proper 
uses,  and  especially  to  lay  a  foundation  for  our  receiving  the  gospel  of  Christ, 
let  it  not  be  despised  nor  abandoned  by  any  of  us.  There  may  be  some 
necessary  occasions  for  our  recourse  to  it.  St.  Paul  made  glorious  use  of  it 
in  his  discourse  with  the  Athenian  infidels. 

2.  Since  this  knowledge  of  God,  which  is  attainable  by  the  light  of  nature, 
lias  so  many  defects,  let  us  never  venture  to  rest  in  it.  Dare  not  content 
yourselves  with  the  lessons  of  the  book  of  nature.  The  sun  in  the  firma- 
ment, with  the  moon  and  all  the  stars,  can  never  give  the  light  to  see  God, 
which  is  derived  from  the  Sun  of  Righteousness. 

What  a  deplorable  thing  is  it,  that  multitudes  in  our  nation,  where  the 
glory  of  the  blessed  gospel  shines  with  such  brightness,  should  be  running 
back  to  the  glimmering  light  of  nature,  and  satisfy  themselves  with  heathen- 
ism and  philosophy  !  that  they  should  choose  to  walk  in  twilight,  and  refuse 
to  be  conducted  by  the  blaze  of  noon.  "The  God  of  this  world  hath  blind- 
ed the  eyes  of  them  that  believe  not." 

3.  Since  the  nations,  which  have  only  the  light  of  nature,  and  forced  to 
feel  out  their  way  to  God  through  such  dusky  glimmerings,  let  us  bless  the 
Lord  with  all  our  souls,  that  Ave  are  born  in  a  land  of  clear  light,  where  the 
gospel  shines  in  all  its  beauty.  How  should  we  value  the  Bible  as  our  high- 
est treasure,  which  gives  us  such  blessed  discoveries  of  God  and  his  wisdom 
and  power,  and  his  mercy  in  Christ,  which  infinitely  exceed  all  the  doubtful 
twilight  of  nature.  O,  may  the  blessed  Bible  lie  next  our  hearts,  and  be  the 
companion  of  our  bosoms. 

4.  Pity  and  pray  for  the  heathen  world,  the  dark  corners  of  the  earth,  the 
benighted  nations,  where  the  Sun  of  Righteousness  never  rose,  and  were 
they  can  but  feel  after  God  through  the  mists  of  ignorance  and  error.  Let 
us  remember  these  ancient  times,  when  our  forefathers  in  this  nation  were 
led  away  into  the  same  errors  and  gross  idolatries,  and  lift  up  one  compas- 
sionate groan  to  heaven  for  them.  When  shall  the  ends  of  the  earth  learn 
to  know  thee  ?  When  shall  all  nations,  people,  and  languages,  begin  their 
songs  of  salvation  to  him  that  sits  upon  the  throne,  and  to  the  Lamb  ? 


THE  GOSPEL  PRODUCTIVE  OF  GOOD  WORKS. 
1  Timothy,  vi.  3. — The  doctrine  which  is  according  to  godliness.     (H.  H.) 

The  objections  which  men  urge  against  the  doctrines  of  the  gospel,  origi- 
nate for  the  most  part  in  their  aversion  to  its  precepts.  The  restraint  which 
it  imposes  on  their  actions  is  irksome  to  them.  They  wish  to  follow  the 
impulse  of  their  passions,  or  the  dictates  of  self-interest :  and  when  they  are 
checked  in  their  progress,  they  complain,  that  the  path  marked  out  for  them 
is  too  strait,  and  the  yoke  which  we  would  put  upon  them  is  too  heavy. 

St.  Paul  is  giving  directions  for  the  conduct  of  masters  and  servants 
towards  each  other :  but,  however  "  wholesome  his  words"  were,  he  foresaw 
that  some  would  "not  consent  to"  them,  notwithstanding  they  were  "the 
words  of  Christ  himself,"  and  in  perfect  unison  with  the  gospel,  which  was, 
in  that,  as  well  as  in  every  other  respect,  "  a  doctrine  according  to  godliness." 
He  then  proceeds  to  animadvert  upon  such  characters,  and  to  shew  that  their 


68  GOD. 

dislike  to  the  injunctions  given  them  was  owing  only  to  their  own  pride, 
and  ignorance,  and  love  of  sin. 

The  expression  contained  in  the  text  is  peculiarly  worthy  of  our  attention. 
It  gives  a  just,  and  very  important  view  of  the  gospel ;  to  illustrate  and  con- 
firm which  is  the  intent  of  this  discourse. 

In  order  to  prove  that  the  gospel  is  indeed  "  a  doctrine  according  to  god- 
liness," let  us  consult, 

I.  Its  doctrines, 

We  might,  if  our  time  would  admit  of  it,  illustrate  this  in  every  one  of 
the  doctrines  of  our  holy  religion.     But  we  shall  confine  ourselves  to, 

1.  The  representations  which  it  gives  us  of  God — 

The  systems  of  religion  which  obtained  among  the  heathen,  were  calcu- 
lated rather  to  promote,  than  to  repress,  iniquity :  for  even  their  gods  them- 
selves, according  to  their  own  representations  of  them,  were  monsters  of 
iniquity.  But  our  God  is  holy  and  just;  so  holy,  that  he  cannot  look  upon 
sin  without  the  utmost  abhorrence  of  it.  Hab.  i.  13.  And  so  just,  that  he 
will  never  suffer  it  to  pass  unpunished.     Exod.  xxxiv.  7. 

If  indeed  these  were  his  only  attributes,  men  might  sei,  down  in  despair, 
and  take  their  fill  of  sin,  because  they  would  have  no  encouragement  to 
depart  from  it.  But  "  there  is  mercy  also  with  him,  that  he  may  be  feared  ;" 
yea,  so  "rich  is  he  in  mercy,"  that  "  none  shall  ever  seek  his  face  in  vain." 

How  must  the  contemplation  of  such  perfections  tend  to  deter  men  from 
the  commission  of  evil,  and  to  foster  in  them  every  holy  sentiment  and 
desire  ! 

2.  The  means  which  it  prescribes  for  our  reconciliation  with  him — 

The  leading  feature  of  the  gospel  is,  that  it  proclaims  pardon  to  penitent 
sinners,  through  the  blood  and  righteousness  of  the  Lord  Jesus  Christ. 

Let  any  one  reflect  on  this  stupendous  mystery,  the  incarnation  and  death 
of  the  Son  of  God;  let  him  consider,  that  no  less  a  sacrifice  than  that  made 
by  our  incarnate  God  was  sufficient  to  atone  for  sin;  and  will  he  then  be 
willino-  to  incur  all  the  penalties  of  sin,  and  to  bear  them  in  his  own  person  ? 
Will  not  the  tears  and  agonies  of  an  expiring  Savior  compel  him  to  exclaim, 
"  If  such  things  were  done  in  the  green  tree,  what  shall  be  done  in  the  dry?" 
and  will  not  the  love  of  Christ  in  submitting  to  such  an  ignominious  death, 
on  purpose  that  he  mighj;  redeem  him  from  iniquity,  have  any  influence  on 
his  mind?  Will  he  readily  trample  on  the  blood  that  was  shed  for  him,  and 
crucify  his  Lord  afresh  by  continuing  in  sin. 

Let  us  prosecute  the  same  inquiry,  in  relation  to, 

II.  Its  precepts — 

View  the  precepts  relating  to  God  and  our  neighbor — 

The  two  great  commandments  of  the  law  are  confirmed  and  ratified  by  the 
gospel,  "  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  thy 
neio-hbor  as  thyself,"  Now  can  any  man  love  God,  and  not  endeavor  to  do 
his'wiH?  Or,  if  he  make  his  own  self-love  the  rule  and  measure  of  his  love 
to  others,  can  he  willingly  injure  them  in  any  thing,  or  forbear  to  do  them 
good  ?  Would  not  an  unfeigned  love  to  these  commands  lay  the  axe  to  the 
root  of  all  sin,  and  transform  men  into  the  very  image  of  their  God  ? 

View  the  directions  which  it  gives  for  self-government — 

The  gospel  does  not  regulate  the  actions  only,  but  the  heart:  it  extends  its 
dominion  over  all  the  most  secret  motives  and  inclinations ;  and  requires 
every  thought  to  be  brought  into  captivity  to  the  obedience  of  Christ.  It 
makes  no  allowance  for  temptations,  as  though  they  extenuated  the  guilt  of 
sin,  or  were  an  excuse  for  the  commission  of  iniquity ;  but  teaches  us  to 


GOD.  69 

"heap  coals  of  fire  on  the  head  of  an  enemy"  by  acts  of  kindness,  and  "not 
to  be  overcome  of  evil,  but  to  overcome  evil  with  good."  It  tolerates  no 
kind  or  degree  of  sin,  but  enjoins  us  to  "  cleanse  ourselves  from  all  fihhiness 
both  of  flesh  and  spirit,  and  to  perfect  holiness  in  the  fear  of  God."  It 
requires  us  to  "be  holy  as  God  himself  is  holy,"  and  "perfect,  even  as  our 
Father  which  is  in  heaven  is  perfect." 

Can  any  one  that  considers  these  precepts,  doubt  what  is  the  nature  and 
tendency  of  the  gospel  ? 

Let  us  examine  further, 

III.  Its  examples — 

It  calls  us  to  an  imitation  of, 

1.  Our  blessed  Lord — 

He  was  virtue  itself  embodied.  Neither  friends  nor  enemies  could  ever 
find  in  him  the  smallest  spot  or  blemish.  Under  circumstances  the  most  try- 
ing that  can  be  imagined,  he  preserved  the  same  serenity  of  mind,  the  same 
meek  and  heavenly  disposition.  While  he  was  suffering  the  most  injurious 
treatment,  he  was  like  a  lamb  led  to  the  slaughter :  and  in  the  very  agonies 
of  death,  he  prayed  for  nothing  but  blessings  on  the  head  of  his  cruel  mur- 
derers. Now  we  are  told,  that  in  all  this  "he  set  us  an  example,  that  Ave 
should  follow  his  steps  :"  and  that  all  his  followers  must  "  walk  even  as  he 
walked." 

2.  His  holy  Apostles — 

These  were  far  inferior  indeed  to  their  Divine  Master ;  yet  were  they 
bright  patterns  of  every  thing  that  was  excellent  and  praise-worthy.  As 
being  men  of  like  passions  with  us,  they  manifested  on  some  occasions 
their  infirmities :  and,  in  these  instances,  they  are  warnings  to  us,  and  not 
examples.  But,  for  the  most  part,  they  conducted  themselvs  in  a  way  that 
excites  our  highest  admiration.  And  though,  on  account  of  their  defects,  we 
cannot  follow  them  in  every  thing,  yet  we  are  called  on  the  whole  to  tread  in 
their  steps,  and  to  "be  followers  of  them,  as  they  were  of  Christ  " 

Are  not  these  sufficient  proofs  of  the  holy  tendency  of  the  gospel  ? 

Infer, 

1.  How  little  reason  is  there  for  objecting  to  the  gospel  as  unfriendly  to 
morality  ! 

Men  ground  this  objection  upon  the  doctrine  of  our  being  "justified  by 
faith  only,  without  the  works  of  the  law."  But  if  they  would  consider  that 
that  faith  is  always  preceded  by  repentance,  and  followed  by  obedience,  they 
would  see  that  there  was  no  foundation  at  all  for  their  objection.  If  we  said 
that  people  might  live  and  die  in  an  impenitent  and  disobedient  state,  and  yet 
be  saved  by  their  faith,  then  there  were  good  reason  to  condemn  the  gospel 
Avhich  we  preach :  but  while  we  maintain  the  character  of  God  as  it  is 
exhibited  in  the  gospel,  together  with  the  obligation  of  its  precepts,  and  the 
purity  of  its  examples,  no  man  need  to  tremble  for  the  ark  of  God.  A  roof 
is  not  the  less  necessary  to  a  house,  because  it  is  not  to  be  laid  as  a  founda- 
tion :  nor  are  works  less  necessary  because  they  cannot  justify  us  before 
God.  Let  them  but  stand  in  their  proper  place,  and  they  are  as  necessary 
as  faith  itself. 

2.  How  deluded  are  they  who  hold  the  truth  in  unrighteousness  ! 
There  are  doubtless  many  who  profess  to  believe  in  Christ,  while  yet  by 

their  works  they  utterly  deny  him.  There  was  one  of  this  description  even 
in  tin-  family  of  Christ  himself.  But  will  the  faith  which  they  exercise, 
be  sufficient  to  save  them?  No:  thmr  faith  is  dead,  being  alone:  it  is  no 
better  than  the  faith  of  devils:  nor  will  it  be  productive  of  any  benefit  to  their 


70 


souls :  yea  rather,  inasmuch  as  it  argued  light  and  knowledge,  it  will  only 
enhance  their  guilt,  and  aggravate  their  condemnation.  Let  those  who  are 
not  occupied  in  a  careful  imitation  of  their  Lord,  and  an  unreserved  obedi- 
ence to  his  will,  know  assuredly,  that  if,  on  the  one  hand,  he  that  believeth 
shall  be  saved,  so,  on  the  other  hand,  "  the  unrighteous  shall  not  inherit  the 
kingdom  of  heaven." 

3.  How  great  are  the  obligations  of  God's  people  to  walk  circumspectly ! 

The  world  will  judge  of  the  gospel,  not  so  much  by  what  they  hear,  as 
by  what  they  see.  Now,  though  they  have  no  right  to  act  thus,  we  should 
be  careful  not  to  lay  a  stumbling-block  before  them.  We  should  endeavor 
rather  to  make  a  good  impression  on  their  minds,  and  to  give  them  no  occa- 
sion from  our  conduct  to  speak  evil  of  the  truth  itself.  We  should  shew 
them  by  our  lives,  that  their  fears  respecting  the  licentious  tendency  of  the 
gospel  are  groundless.  By  walking  as  it  becometh  saints,  we  should  put  to 
silence  their  ignorant  objections,  and  constrain  them  to  confess,  that,  how- 
ever the  gospel  may  be  dishonored  by  its  friends,  or  calumniated  by  its  ene- 
mies, it  is  indeed  a  doctrine  according  to  godliness. 


OF  GOD  AND  HIS  NATURAL  PERFECTIONS. 
John  iv.  24. — God  is  a  spirit.     (H.) 

The  existence  of  God,  and  several  of  his  perfections,  open  themselves 
with  shining  evidence  in  his  works,  and  in  his  word ;  but  the  manner  of  his 
existence,  and  the  eminent  perfections,  as  they  really  exist  in  him,  are  wrap- 
ped up  in  thick  and  awful  darkness,  as  a  pavilion  round  about  him.  These 
are  far,  infinitely  far,  above  our  reach;  "who  by  searching  can  find  out 
God  ?"  Job  vi.  7.  We  can  easier  say  what  he  is  not  than  what  he  is.  O, 
may  he  assist  our  thoughts,  lest  we  darken  counsel  by  words  without  know- 
ledge while  we  speak  concerning  him  ! 

I.  That  there  is  but  one  God,  or  one  Divine  Being. 

That  there  is  only  one  God  is  the  concurring  language  of  the  genuine  light 
of  nature,  and  of  scripture  revelation.     We  are  led  into  this  sentiment, 

1.  By  the  light  of  nature. 

The  very  notion  it  gives  us  of  a  God,  and  the  very  same  arguments  by 
which  it  proves  that  there  is  a  God,  must,  if  duly  pursued,  necessarily  lead 
us  into  the  thought,  that  there  can  be  no  more  gods  than  one ;  for  there  can 
be  but  one  necessarily  existent  Being,  one  first  Cause,  one  absolutely  infinite, 
one  Supreme.  Hence,  though  the  rude,  unthinking  multitude  among  the 
pagans  were  led,  perhaps  chiefly  by  the  wild  fictions  of  the  poets,  into  the 
absurd  notion  of  gods  many,  and  lords  many,  yet  the  soberer  and  wiser  of 
their  philosophers  had  their  one  supreme  God,  and  all  the  rest  were  looked 
upon  but  as  petty  deities.  Their  most  celebrated  writers  go  into  this  way 
of  representing  things  ;  and  it  is  notorious,  that  Socrates  fell  a  sacrifice  to 
Athenian  fury,  for  asserting  the  doctrine  of  one  God.  But  we  are  still  more 
abundantly  assured  of  this  important  doctrine. 

2.  By  scripture  revelation. 

The  great  and  blessed  God  himself  has  given  us  the  clearest  evidence  of 
his  unity  in  his  word.  "  I,  even  I,  am  he.  Deut.  xxxii.  39.  Before  me 
there  was   no  God  formed.     Isa.  xliii.  10.     I  am  the  first."     Isa.  xlvi.  6. 


GOD.  71 

And  the  sacred  writers,  under  Divine  inspiration,  have  said  of  him,  "The 
Lord  he  is  God."  Deut.  iv.  35.  And,  "  Hear,  O  Israel  (Deut.  vi.  4  ;)  and, 
Thou  art  great,"  says  the  Psalmist.     Ps.  lxxxvi.  10. 

All  this  is  evidently  brought  over  by  our  Lord  into  the  doctrine  of  the  New 
Testament;  he  told  the  scribe  that  came  to  question  him,  The  first  of  all  the 
commandments.  Mark  xii.  29.  And  he  spoke  with  high  approbation  of  the 
answer,  ver.  32.  34. 

II.  That  this  God  is  a  Spirit,  or  that  he  is  a  Spiritual  Being. 
God  is  a  Spirit.     This  relates  to  the  nature  of  God,  and  as  a  spirit  is  the 

most  excellent  of  beings  that  we  have  any  notions  of,  God  is  represented 
under  this  character,  to  heighten  our  thoughts  of  him.  We  indeed  know 
but  little  of  the  nature  of  spirits.  The  most  natural  obvious  thought  that 
arises  in  our  minds  about  a  spirit  is  that  it  is  an  incorporeal  and  invisible 
being,  with  life  and  action,  understanding  and  will. 

Let  us  then  a  little  consider  these,  as  applicable  to  God. 

1.  He  is  incorporeal  and  invisible. 

All  corporeal  beings  consist  of  parts,  and  so  are  in  their  own  nature  capa- 
ble of  separation  or  dissolution,  of  alterations,  additions,  or  diminutions,  and 
of  different  figures,  sizes,  shapes  or  forms  ;  but  all  this  argues  composition 
and  imperfection. 

God  can  indeed,  by  his  infinite  power,  make  what  visible  appearances  he 
pleases,  as  he  did  in  various  forms  under  the  Old  Testament,  and  at  Christ's 
baptism  and  transfiguration,  in  the  New  ;  but  these  were  not  appearances  of 
the  essence  of  God  itself,  they  were  only  outward  symbols,  which  he  occa- 
sionally formed  to  notify  his  presence  for  special  purposes  ;  but  as  to  his  own 
nature,  or  essence,  he  is  the  "  invisible  God,  whom  no  man  has  seen,  nor 
can  see."  Col.  i.  15  ;  1  Tim.  vi.  16.  Accordingly  our  Lord  says  of  his 
Father,  "  Ye  have  neither  heard  his  voice.     John  v.  37. 

Whenever  therefore  we  read  in  scripture  of  any  representations  of  God, 
as  having  eyes,  ears  ;  or,  as  seeing,  hearing,  we  are  by  no  means  to  ima- 
gine, that  he  hath  such  bodily  organs,  or  acts  by  them  ;  for,  "  To  whom  will 
you  liken  God?"     Isa.  xl.  18. 

2.  He  lives  and  acts,  or  is  a  being  that  has  life  and  action. 

He  is  usually  styled,  by  way  of  eminence,  the  living  God :  he  has  life  in 
himself  and  with  him  is  the  fountain  of  life."  John  v.  26 ;  Ps.  xxxvi.  9. 
All  the  life  of  the  vegetative,  animal  and  rational  world  ;  the  life  of  nature, 
and  the  life  of  grace  here,  and  the  life  of  glory  hereafter,  are  of  him,  and 
derived  from  him  ;  and  therefore  he  himself  must  live, 

And  as  he  is  a  living,  so  he  is  an  active  spirit;  he  is  ever  active  within 
himself,  in  the  communion  of  the  sacred  Three  with  each  other  in  the  one 
undivided  Godhead,  ever  active  in  his  purposes  and  designs  to  display  his 
OAvn  glory,  and  particularly  the  riches  of  his  glory  in  and  through  a  Redeemer. 
And  he  is  ever  capable  of  acting  out  of  himself.  He  hath  been,  is,  and  ever 
will  be,  incessantly  active,  in  upholding,  exciting,  or  restraining,  guiding, 
and  governing  all  that  he  has  made,  to  the  glory  of  his  own  great  name ;  for, 
"  Of  him,  through  him,"     Rom.  xi.  36. 

3.  He  has  an  understanding  and  will. 

Had  not  God  an  understanding,  he  could  never  have  designed  any  tiling  ; 
and  had  he  not  a  will,  he  could  never  have  determined  upon  the  execution  of 
any  design.  "How  manifold  are  his  works!"  Ps.  civ.  24.  "And  he 
works  all  things,"  Eph.  i.  11.  "  He  is  wonderful  in  counsel,"  Isa.  xxviii. 
29.      "And  he  does  according  to  his  will."      Dan.  iv.  35. 

III.  That  God  is  an  infinitely  perfect  Spirit. 


72  GOD. 

By  his  being  an  infinitely  perfect  Spirit,  we  may  understand,  that  he  is  a 
Spirit,  possessed  of  all  possible  perfections. 

1.  God  is  an  infinite  Spirit. 

Nothing  short  of  infinity  can  be  ascribed  to  God  ;  for  he  can  neither  limit 
his  own  being  and  perfections,  nor  can  he  be  limited  by  any  other.  The  far- 
ther our  notions  go  to  inquiries  after  him,  the  more  they  lose  themselves  in 
solemn  wonder  at  his  unsearchable  greatness.  But,  O  !  how  do  we  feel  our- 
selves ingulphed,  and,  as  it  were,  blinded  with  dazzled  light,  and  lost  in  our 
darkness  and  nothingness,  when  we  read  the  magnificent  accounts  the  sacred 
oracles  give  of  him !  "  Behold  the  nations  are  as  a  drop  of  a  bucket."  Isa. 
xl.   15.   17. 

2.  He  is  a  self-sufficient,  independent  Spirit. 

His  existence  is  of  himself,  not  as  an  effect  from  its  cause ;  but  he  is  of 
himself,  as  necessarily  existing  by  the  essential  perfection  of  his  own  nature, 
without  dependance.  on  any  other  being.  His  name  is,  "I  AM  THAT  I 
AM;"  and  "He  only  has  immortality,  in  and  of  himself."  1  Tim.  vi.  16. 
And  as  he  is,  by  the  perfection  of  his  nature,  self-sufficient  for  his  own  being, 
so  he  is  for  his  own  glory  and  blessedness.  He  is  "exalted  in  himself  above 
all  blessing  and  praise."  Neh.  ix.  5.  His  name  is  El  Shaddai,  God  all- 
sufficient,  and  he  is  "  the  Lord  that  maketh  all  things."  Isa.  xliv.  24.  "  For 
his  pleasure  they  are  and  were  created.  But  none  can  be  profitable  to  God." 
Rev.  iv.  11. 

3.  He  is  an  eternal  Spirit. 

His  self-sufficiency  and  independency  make  it  impossible  that  he  should 
ever  beo-in  to  be,  or  cease  from  being.  "Before  the  mountains  were  brought 
forth."  Ps.  xc.  2.  He  is  without  beginning,  and  without  succession,  of 
time  or  ao-e.     "  The  Lord  shall  endure  for  ever."     Ps.  ix.  7,  and  cii.  27. 

4.  He  is  an  unchangeable  Spirit. 

"  With  him  there  is  no  variableness,  nor  shadow  of  turning."  James  i. 
17.     There  can  be  no  change  in  him,  as  to  posture,  situation,  or  place. 

He  is  unchangeable  in  his  being  and  perfections. 

He  is  unchano-able  in  his  glory.  Though  the  manifestations  of  his  glory, 
and  due  ascriptions  of  it  to  him,  may  vary;  yet  he  is,  and  ever  was,  infi- 
nitely glorious  in  himself. 

His  blessedness  is  as  unchangeable  as  his  glory ;  for  as  this  consists  in  the 
enjoyment  of  himself,  so  it  neither  can  be  increased  nor  lessened.  "Look 
into  the  heavens  and  see.  Job  xxxv.  5 — 7.  And  it  may  be  said  of  our  Lord's 
own  mediatorial  goodness,  that  if  "  extendeth  not  to  him,"  so  as  that  he 
should  be  a  real  gainer  by  it.     Ps.  xvi.  2. 

He  is  unchangeable  in  his  decrees.  "  He  is  of  one  mind,  who  can  turn 
him?  The  counsel  of  the  Lord  standeth  forever."  Ps.  xxxiii.  11.  And 
he  has  proclaimed  with  the  majesty  of  a  God,  "My  counsel  shall  stand." 
3sa.  xlvi.  10.   11. 

And  he  is  unchangeable  in  his  covenant,  love  and  promises,  to  his  people  ; 
for,  "The  mountains  shall  depart."  Isa.  liv.  10.  "lam  the  Lord,  I 
change  not."     Mai.   iii.   6. 

Whenever  therefore,  we  read  in  scripture  of  God's  repenting,  and  the  like. 
it  is  not  to  be  understood,  of  any  alteration  in  his  purposes  ;  but  all  such 
expressions  are  to  be  understood  with  relation  to  his  outward  dispensations. 
All  those  affections  of  love,  joy,  grief,  and  hatred  ;  that  are  ascribed  to  God  : 
these  are  not  properly  affections,  that  take  their  turns  in  his  heart,  as  they 
do  in  ours  ;  but  they  are  expressions  of  the  agreeableness,  or  disagrceablc- 
ness,  of  persons  and  things  to  his  holy  nature. 


god.  73 

5.  He  is  an  omnipresent  Spirit. 

His  infinite  essence  spreads,  in  an  inconceivable  manner  through  infinite 
space,  without  any  partes  or  bounds  :  it  is  intimately  near  to,  and  in  all  crea- 
tures, in  all  places,  in  heaven,  earth  and  hell,  and  in  all  possible  space  that  is 
between  and  beyond  them.  "  Do  not  I  fill  heaven  and  earth,  says  the  Lord? 
He  is  not  far  from  any  of  us,  for  in  him  we  live.  Wherever  we  are,  what- 
ever we  do,  and  whithersoever  we  go,  there  is  no  flying  away  from  God, 
"  Though  they  dig  into  hell,  thence  shall  mine  hand  take  them  ;  though  they 
climb  up  to  heaven,  thence  will  I  bring  them  down."  Amos  ix.  2,  3.  And 
the  Psalmist,  in  his  elegant  description  of  him  says,  "  Whither  shall  I  go 
from  thy  Spirit."     Ps.  exxxix.  7 — 10. 

Whenever,  therefore,  we  read  of  God's  dwelling  in  the  heavens,  coming 
down  from  thence,  and  drawing  near  to  us  ;  or,  of  forsaking  us,  and  return- 
ing to  his  place,  and  the  like ;  such  expressions  are  not  to  be  understood  as 
if,  in  his  natural  being,  he  were  more  in  one  place  than  another ;  but  they 
are  to  be  understood  of  his  actions,  and  manifestations  of  himself,  in  a  way 
of  mercy  or  judgment. 

6.  He  is  an  all-knowing  Spirit. 

.  His  omnipresence  is  with  all  intelligence  attending  it,  because  he  is  an 
omnipresent.  Spirit.  "  His  understanding  is  infinite.  There  is  not  any 
creature  that  is  not  manifest  in  his  sight-"  Heb.  iv.  13.  He  knows  all  our 
works  and  ways.  "  His  eyes  are  upon  the  ways  of  man,  and  he  seeth  all 
his  goings."  Job  xxxiv,  21,  22.  He  knows  all  the  secret  thoughts  of  our 
hearts,  all  our  inmost  principles.  "  The  righteous  God  trieth  the  hearts  and 
reins."  Hence  Peter  could  make  this  humble  appeal  to  Christ,  "  Lord, 
thou  knowest  all  things.     John  xxi.   17. 

And  as  to  all  things  past,  and  to  come,  he  challenges  the  gods  of  the 
heathen,  as  incapable  of  knowing  them  like  him.  "  Let  them  show  the 
former  things,  what  they  be."  Isa.  xli.  22.  23.  But  known  unto  the  Lord 
are  all  his  works."  Acts  xv.  18.  And  he  "calls  those  things  that  are  not 
as  though  they  were." 

All  these  things  he  knows  of  himself  without  information  from  others,  and 
without  any  external  medium  to  assist  him  ;  for  "  who  has  taught  him  know- 
ledge ?  Isa.  xl.  14.  "  He  that  teacheth  man  knowledge,  shall  not  he  know  ?" 
He  knows  every  thing  perfectly  and  distinctly  with  the  utmost  accuracy. 
"Yea,  the  darkness  hideth  not  from  him."  Ps.  exxxix.  12.  "  The  very 
hairs  of  our  head  are  all  numbered."  His  knowledge  is  ever  the  same  ;  it  is 
perpetual  and  everlasting.  "He  neither  slumbers  nor  sleeps;"  and  "a 
thousand  years  in  his  sight  are  but  as  yesterday."     Ps.  exxi.   4  ;  xc.  4. 

7.  He  is  an  almighty  Spirit. 

He  is  able  to  do  all  that  can  be  the  object  of  power,  and  that  is  every 
thing  that  does  not  imply  a  contradiction,  either  to  his  own  perfections,  or  to 
the  nature  of  things  themselves.  "  By  the  word  of  the  Lord  were  the  hea- 
vens made."  Ps.  xxxiii.  6.  9.  And,  "he  is  able  to  do  exceeding  abun- 
dantly, above  all  that  we  can  ask  or  think."  Eph.  iii.  20. 

Application. 

1.  How  absurd  and  abominable  are  all  pretended  images  or  pictures  of 
God. 

None  can  draw  the  figure,  or  carve  the  image  of  his   own  soul.     How 

monstrously  foolish,  then,  must  it  be,  to  offer  any  visible  portraiture  of  the 

invisible  God.  Jer.  x.  8 — 14.     It  changeth  the  truth  of  God  into  a  lie,  and 

degrades  the  glory  of  the  incorruptible  God  into  the  likeness  of  corruptible 

10 


74  GOD. 

creatures.     Rom.  i.  23 — 25.     "What  awful  sentiments  should  we  entertain  of 
the  great  God,  and  what  solemn  regards  to  him! 

With  what  serious  attention  and  spiritual  frames  of  heart,  should  we  wor- 
ship !  with  what  adoring  reverence  and  profound  humility  should  we  ever 
think  and  speak  of  him  !  With  what  subjection,  resignation  and  obedience, 
should  we  yield  up  our  souls  without  reserve  to  him  ?  With  what  solemnity 
should  we  consider  ourselves,  as  his  entire  dependents,  as  always  in  his  sight 
and  presence,  as  accountable  to  him  for  all  that  we  think,  say,  or  do. 

3.  What  a  dreadful  enemy,  and  what  a  comfortable  friend,  must  this  great 
God  be  ? 

It  is  a  fearful  thing  to  fall  into  the  hands  of  the  living  God,  Ezek.  xxii. 
14.  "  Who  can  stand  before  his  indignation  ?"  But  0,  who  can  rate  the  hap- 
piness of  having  an  interest  in  the  favor  of  the  infinite,  eternal,  unchangea- 
ble, and  almighty  God  !  In  his  favor  is  life,  and  his  loving  kindness  is  bet- 
ter than  life.  The  eternal  God  is  the  people's  refuge;  and,  "  If  God  be  for 
us,  who  can  be  against  us  ?'" 

4.  How  thankfully  should  we  embrace  a  gospel  revelation,  which  opens 
the  way  of  sinful  creatures  access  to  God  and  acceptance  with  him  through 
a  Redeemer. 

Without  this  discovery  of  him,  every  thought  of  his  greatness  must  make 
creatures,  conscious  of  guilt,  tremble  before  him  ;  but  in  Christ  we  may  be- 
hold him  as  a  Father  of  mercies,  and  a  God  of  all  consolation. 


THE  MORAL  PERFECTIONS  OF  GOD. 

Matt.  v.  48. — Your  Father  which  is  in  heaven  is  perfect.     (H.) 

The  knowledge  of  God  being  necessary  to  the  practice  of  true  religion, 
it  greatly  concerns  us  to  form  just  apprehensions  of  him.  The  natural  per- 
fections of  the  Divine  Being  have  been  represented  ;  those  that  are  common- 
ly called  moral  are  the  subject  of  the  present.  Moral  perfections  are  the 
same  in  God  and  creatures,  as  to  kind,  though  infinitely  different,  as  to  de- 
grees ;  what  we  read  in  the  verse  of  the  text  plainly  supposes  this,  "  Be  ye 
perfect,  even  as  your  Father  which  is  in  heaven  is  perfect." 

The  perfections  of  the  moral  sort,  which  we  find  ascribed  to  God  in  his 
word,  may  be  reduced  to  these;  wisdom,  goodness,  holiness,  justice,  and 
truth.  These  shall  be  now  distinctly  considered  ;  and  under  each  particular, 
I  shall  endeavor  to  show  what  practical  improvement  should  be  made  of  it 
by  us ;  then  conclude  with  some  general  reflections. 

I.   God  is  perfectly  wise. 

Wisdom  implies  knowledge  ;  it  is  the  right  use  of  knowledge  ;  it  lies  not 
only  in  the  understanding,  but  in  the  will.  He  acts  wisely,  whose  will  is 
directed  by  right  reason,  who  does  that  which  is  fit  to  be  done.  This  excel- 
leth  folly  as  far  as  light  excelleth  darkness.  Nor  is  it  less  evident,  that  wis- 
dom belongs  to  God.  With  what  brightness  does  his  wisdom  shine  in  his 
works  !  How  vast  are  his  schemes  of  creation,  providence,  and  redemption! 
With  what  exquisite  skill  are  their  various  parts  contrived  and  adjusted,  to 
promote  his  grand  design  !  The  Psalmist  was  thrown  into  a  rapture  at  the 
contemplation  of  some  of  God's  works  here  below  ;  when  he  viewed  their 
beautiful  order,  he   cried  out,  "  0  Lord,  how  manifold  are  thy  works  !  in 


GOD.  75 

wisdom  hast  thou  made  them  all."  The  consideration'of  a  particular  branch 
of  Divine  Providence,  had  the  same  effect  upon  the  apostle,  which  he  thus 
expressed:  "  O  the  depth  of  the  riches  !"  How  has  he  abounded  towards 
us  in  all  wisdom  and  prudence  in  the  contrivance  of  the  method  of  our  re- 
demption by  Christ  Jesus  !  The  publication  of  this  is  spoken  of  as  a  dis- 
covery of  God's  manifold  wisdom.     Eph.  iii.  10. 

It  has  pleased  the  Father  of  lights  to  "  teach  us  more  than  the  beasts  of 
the  earth."  Job  xxxv.  11.  He  has  communicated  much  larger  measures 
of  his  wisdom  to  the  angels,  who  dwell  in  the  regions  of  light ;  yet  the 
scripture  speaks  as  if  the  character  of  wise  was  peculiar  to  him :  he  is  styled 
again  and  again,  "  The  only  wise  God,  who  is  wonderful  in  counsel." 

The  practical  improvement. 

1.  We  should  be  hereby  excited  to  seek  wisdom.  To  this  we  are  exhort- 
ed :  "  Get  wisdom,  get  understanding."  Prov.  iv.  5 — 7.  Let  this  engage 
our  greatest  care  and  most  diligent  application.  There  is  hardly  any  thing 
of  which  men  are  more  ambitious,  than  to  be  thought  wise  :  it  would  be 
happy  for  them  if  they  were  as  much  concerned  to  obtain  true  wisdom.  The 
fear  of  the  Lord  is  the  beginning,  or  the  principal  part  of  wisdom ;  and  the 
knowledge  of  the  holy  is  understanding. 

2.  Is  God  perfectly  wise  ?  then  Ave  should  ask  wisdom  of  him.  "  If  any 
man  lack  wisdom,  let  him  ask  of  God."  Would  you  be  made  wise  unto 
salvation,  apply  to  Christ  Jesus,  "  in  whom  are  hid  all  treasures  of  wisdom. 
He  is  made  of  God  wisdom  to  those  that  are  in  him." 

3.  Is  God  perfectly  wise  ?  then  certainly  it  becomes  us  to  resign  to  his 
will,  and  acquiesce  in  his  appointments.  What  can  be  more  reasonable  than 
that  we  leave  him  to  govern  the  world,  who  made  it  so  wisely. 

II.   God   is  perfectly  good. 

His  other  attributes  are  rendered  amiable  and  engaging  to  us  by  his  good- 
ness: it  is  upon  the  account  of  this,  that  he  bears  the  endearing  character  of 
Father,  in  relation  to  us,  which  is  given  him  in  the  text;  "Your  Father 
which  is  in  heaven."  It  was  goodness  that  moved  him  to  create  the  world  ; 
and  as  the  good  pleasure  of  God  raised  the  universe  out  of  nothing,  so  is  his 
goodness  poured  out,  as  it  were,  upon  all  his  works.  Moses,  when  he  writes 
the  history  of  the  creation,  closes  his  account  of  every  day's  work  with  this 
expression,   "  God  saw  that  it  was  good." 

How  extensive  is  the  Divine  goodness  !  "  The  Lord  is  good  unto  all. 
Ps.  cxlv.  2 — 15.  The  earth  is  full  of  the  goodness  of  the  Lord."  It  is 
said  to  be  great  above  the  heavens.  Ps.  cviii.  4.  It  shines  in  the  upper 
world  with  amazing  lustre ;  there  is  no  exhausting  of  this,  it  endureth  for 
ever. 

1.  Is  God  perfectly  good  ?  then  all  our  powers  ought  to  be  awakened  to 
bless  his  name.  The  sense  which  the  Psalmist  had  of  God's  goodness, 
made  him  press  his  soul  Avith  great  earnestness  to  offer  praise  unto  him  upon 
this  account.  "  Bless  the  Lord,  O  my  soul."  Ps.  ciii.  How  often  does 
he  repeat  that  wish  in  Ps.  cvii.  21.  "  O  that  men  would  praise  the  Lord  for 
his  goodness." 

2.  Is  God  perfectly  good?  how  hateful  then  should  sin  be  unto  us.  As 
our  sinfulness  illustrates  the  goodness  of  God,  their  being  committed  against 
an  infinitely  good  God,  adds  an  inconceivable  weight  to  our  guilt.  The 
riches  of  God's  goodness  leads  men  to  repentance ;  not  only  as  they  encour- 
age their  return  to  God,  but  as  they  manifest  the  great  evil  of  their  transgres- 
sions. 


76  GOD. 

3.  Is  God  perfectly  good?  Ought  it  not  to  be  our  ambition  to  imitate  his 
goodness  ?     "  To  do  good,  forget  not.     Do  good  to  them  that  hate  you." 

III.  God  is  perfectly  holy. 

To  be  holy  doth  often  signify  in  the  scriptures  to  be  set  apart  from  a  com- 
mon and  ordinary,  to  a  peculiar  and  excellent  use.  In  this  sense  the  Sab- 
bath-day is  styled  holy ;  and  the  character  of  holy  may  be  given  to  God,  to 
denote  the  transcendant  excellencies  of  his  nature,  whereby  he  is  infinitely 
separated  and  distinguished  from  all  other  beings.  Again,  by  holiness,  the 
word  of  God  frequently  means  a  separation  from  moral  evil.  "  As  he  that 
has  called  you  is  holy."  1  Pet.  i.  15.  Perfecting  holiness  in  the  fear  of 
God,  stands  in  opposition  to  all  filfhiness  both  of  flesh  and  spirit.  Without 
doubt,  God  is  infinitely  holy  in  this  respect.  "  God  is  light,  and  in  him  is 
no  darkness  at  all,"  i.  e.  no  moral  imperfection.  He  is  without  iniquity. 
"  He  is  of  purer  eyes  than  to  behold  evil."  But  there  is  something  positive 
in  God's  holiness.  The  beauty  of  holiness,  which  is  a  description  given  of 
God,  must  needs  signify  not  only  a  freedom  from  all  blemishes,  but  the  pos- 
session of  every  thing  that  is  excellent  and  amiable. 

The  holiness  of  God  is  a  perfection,  for  the  honor  of  which  he  has  a  very 
high  regard;  therefore  he  swears  by  it.  "  Once  have  I  sworn  by  my  holi- 
ness." Ps.  lxxxix.  35.  It  is  his  most  distinguishing  style,  that  he  is  glo- 
rious in  holiness.  The  seraphim  cried  one  to  another,  "  Holy,  holy,  holy, 
is  the  Lord  of  Hosts." 

Use. 

We  should  press  it  on  our  conscience,  as  a  most  powerful  argument  to  in- 
duce us  to  follow  after  holiness.  Thus  God  condescends  to  reason  with  us  ; 
"  Be  ye  holy,  for  I  am  holy."  They  and  they  only  are  blessed  who  dwell 
in  his  presence  ;  this  shall  be  the  felicity  of  those  who  are  truly  sanctified. 
44  Blessed  are  the  pure  in  heart,  for  they  shall  see  God."  If  we  would  not 
be  debarred  a  blissful  sight  of  God,  let  us  "follow  after  holiness."  Ileb. 
xii.  14. 

IV.  God  is  perfectly  just. 

Justice  is  commonly  distinguished  into  commutative  and  distributive. 
Commutative  justice  lies  in  an  equal  exchange  of  benefits  ;  and  ought  to  be 
observed  by  us  in  our  dealings  with  each  other.  But  such  are  the  perfections 
of  God,  so  entire  is  our  dependance  upon  him,  that  it  is  impossible  we  should 
lay  any  obligations  on  him;  therefore  this  sort  of  justice  can  have  no  place 
in  his  transactions  with  us.      "  Who  hath  first  given  unto  the  Lord?" 

Distributive  justice,  which  ought  to  be  exercised  by  rulers  towards  their 
subjects,  consists  in  the  equitable  distribution  of  rewards  and  punishments. 
We  may  be  sure,  that  God  is  a  righteous  governor.  Men,  notwithstanding 
their  most  careful  inquiries,  may  be  imposed  on  by  false  evidence.  But  all 
things  are  naked  and  open  unto  God. 

Again,  the  great  God  cannot  be  awed  by  any  power  to  pervert  judgment. 
"  Surely  the  Almighty  will  not.  pervert  judgment."     Job  xxxiv.  11,  12. 

God  cannot  be  biassed  by  the  prospect  of  any  profit  to  depart  from  that 
which  is  right;  this  is  a  spring  of  a  great  deal  of  injustice  among  men.  But 
the  Most  High  is  infinitely  above  every  temptation  of  this  kind.  •«  The 
Lord  your  God  is  God  of  gods.  Deut.  x.  17.  He  is  a  righteous  Lord,  and 
he  loveth  righteousness." 

The  judgments  of  God  are  a  great  deep;  they  cannot  be  fathomed  by  us 
at  present:  but  his  righteousness  is  like  the  great  mountains,  very  obvious 
"  Righteous  art  thou,  0  Lord."     How  we  ought  to  be  affected  with  this  per- 
fection of  God  ! 


god-  77 

1.  Should  not  the  consideration  of  God's  justice  awaken  in  us  an  holy 
awe  of  .him  ?  The  Psalmist  declares,  that  his  flesh  trembled  for  the  fear  of 
God  :   he  was  afraid  of  his  judgments. 

2.  Is  God  perfectly  just  ?  Is  it  not  then  of  the  greatest  concern  to  us  Guil- 
ty creatures,  that  we  be  found  in  Jesus  Christ.  Should  we  not,  without  de- 
lay, apply  ourselves  to  Christ,  "  whom  God  hath  set  forth  to  be  a  propitia- 
tion through  faith  in  his  blood."     Rom.  hi.  25,  26. 

Perfectly  true,  which  is  the 

V.   and  last,  of  the  divine  perfections. 

This,  as  it  is  a  moral  virtue,  signifies  a  conformity  of  words  to  thoughts, 
then  it  is  styled  veracity  ;  and  a  conformity  of  actions  to  words,  then  it  is 
called  faithfulness.  God  is  perfectly  true  in  each  of  these  respects  :  as  it  is 
impossible  for  him  to  be  deceived,  so  it  is  certain  that  he  will  not  deceive. 
"  A  God  of  truth.  Deut.  xxxii.  4.  His  faithfulness  shall  never  fail.  The 
mountains  shall  depart.  Isa.  liv.  10.  It  is  impassible  for  God  to  lie."  Heb. 
vi.  18.  Nor  is  God  liable  to  a  change  of  mind.  "  He  is  not  a  man,  that  he 
should  lie." 

1.  We  may  hence  learn,  that  we  ought  heartily  to  embrace  whatever  God 
has  revealed  to  us  :  though  our  reason  cannot  comprehend  it,  yet  if  we  have 
sufficient  evidence  of  its  being  spoken  by  God,  we  may  be  sure  it  is  true. 

2.  We  may  hence  infer  the  reasonableness  of  a  steadfast  reliance  on  God's 
promises.  Great  is  the  guilt  of  those  who  will  not  believe  God;  they  are 
said  to  make  him  a  liar. 

Reflections. 

1.  It  should  yield  us  great  satisfaction  to  consider,  that  such  a  perfect  beino- 
as  God  is,  governs  the  world ;  who  is  infinitely  wise,  good,  holy,  just,  and 
true. 

2.  We  should,  in  our  contemplations  of  God,  and  conduct  towards  him, 
have  a  strict  regard  to  the  harmony  of  his  attributes.  He  never  displays  any 
one  of  his  excellences,  but  in  a  consistence  with  the  honor  of  the  rest. 

3.  Blessed  are  they,  who  upon  good  grounds  can  call  this  perfect  Being 
their  Father  and  their  God.  That  this  may  be  our  happiness,  let  us  sincere- 
ly give  up  ourselves  to  God,  through  Christ,  and  take  him  to  be  our  portion 
for  ever.     "  Whom  have  I  in  heaven  but  thee  ?" 


THE  PROVIDENCE  OF  GOD  IN  THE  NATURAL  WORLD. 

Psalm  ciii.  19. — The  Lord  hath  prepared  his  throne  in  the  heavens,  and  his  kingdom  rul- 

eth  over  all.     (H.) 

This  is  a  very  grand  representation  of  the  majesty  of  the  great  God.  As 
an  earthly  monarch  sits  upon  his  throne,  and  keeps  his  court  in  some  one 
capital  city,  and  from  thence  extends  his  dominion  and  government  over  the 
whole  kingdom  ;  so,  in  allusion  hereunto,  the  great  and  mighty  God,  who  is 
King  of  kings,  and  Lord  of  lords,  is  here  represented  as  having  prepared  his 
throne  in  the  heavens,  and  from  thence  extending  his  sovereign  dominion  and 
influence  as  wide  as  universal  nature,  over  all  creatures,  and  over  all  worlds. 
By  the  kingdom  of  God,  we  are  here  to  understand  his  providence,  or  his 
preserving  and  governing  all  his  creatures,  and  all  their  actions.  The  sub- 
jects  of    this   universal   kingdom   may   be   distinguished    into    natural    and 


78  GOD. 

moral : — by  the  moral  world,  we  mean,  the  rational  part  of  the  creation,  or 
those  creatures  who  are  fit  subjects  of  a  moral  law,  as  angels  and  men,  con- 
sidered as  reasonable  creatures.  By  the  natural  world,  we  understand  the 
whole  mass  of  matter,  which  is  variously  disposed  into  a  multitude  of  shapes 
and  forms,  and  different  sorts  of  creatures,  as  sun,  moon,  and  stars,  air,  earth, 
and  sea ;  with  all  the  vast  variety  with  which  they  are  stored,  and  by  which 
they  are  inhabited.  God's  providential  kingdom  is  absolutely  universal,  and 
over  all.  But  at  prevent,  consider  the  providence  of  God,  as  the  preserver 
and  sovereign  disposer  of  all  things,  in  the  natural  world  only. 

I.  To  prove  that  there  is  a  Providence,  which  presides  over  the  whole 
course  of  nature,  and  all  the  world  of  creatures.     This  may  be  argued, 

1.  From  the  perfections  of  God:  and  of  those  we  need  only  single  out 
his  knowledge  and  his  wisdom,  his  goodness  and  his  power;  for  if  we. be- 
lieve that  God  is  infinitely  possessed  of  such  perfections  as  these,  it  will 
hardly  be  possible  for  us  to  stop  short  of  believing  his  providence.  For  will 
not  his  wisdom  and  goodness  incline  him  to  take  care  of  his  creatures,  and 
govern  them  in  the  best  manner  ?  Can  we  suppose  the  universal  Parent  of 
all  creatures  and  worlds,  to  be  like  the  foolish  ostrich?  Job  xxxix.  16.  And 
since  Cod  is  almighty,  no  reasonable  doubt  can  remain  of  his  providence. 

2.  One  may  produce  many  express  testimonies  out  of  scripture,  for  the 
proof  of  a  Providence.  It  is  said,  that  God  upholdeth  all  things ;  and  that 
they  continue  according  to  his  ordinance.  "  He  appointeth  the  moon  for 
seasons.  Ps.  civ.  19.  He  bringeth  the  winds  out  of  his  treasure."  Ps. 
civ.  24,  25,  27.  God  is  the  supreme  governor  among  the  nations.  This 
providence  of  God  presides  not  only  over  great  and  important  affairs,  but  it 
reaches  to  the  minutest  creatures.  As  in  Matt.  x.  29,  30 — "  Are  not  two 
sparrows  sold  for  a  farthing?"  But  I  should  transcribe  a  great  part  of  the 
Bible,  should  I  collect  all  the  proofs.  I  will  only  farther  hint  to  you  one 
article  of  the  doctrine  of  providence,  which  we  learn  from  scripture,  viz. 
"  That  the  kingdom  of  Providence  is  administered  by  Christ  our  Saviour. 
It  is  by  him  that  all  things  consist.  Col.  i.  17.  And  to  him  is  all  power 
given."  Matt,  xxviii.  18.  The  whole  administration  of  Providence,  over 
all  creatures,  and  all  worlds,  is  committed  into  the  hands  of  the  Mediator, 
Jesus  Christ;  which  speaks  both  the  dignity  of  his  person,  and  the  safety 
and  happiness  of  his  friends  and  people.  If  any  farther  proof  were  wanting, 
one  might, 

3.  Appeal  to  the  appearance  of  things  :  to  the  frame  of  nature,  and  the 
continued  order  and  harmony  of  the  whole  creation  ;  where  we  have  as  good 
testimonies  to  a  providence,  as  to  the  very  being  of  a  God.  Can  it  be  only 
by  chance,  that  day  and  night,  and  summar  and  winter  so  regularly  succeed 
to  one  another  ?  Did  all  things  happen  by  mere  chance,  it  would  be  alto- 
gether uncertain  when  spring  or  the  autumn  season  would  come  ;  or  whether 
either  of  them  would  come  any  more  ;  nay,  it  would  be  ten  thousand  times 
more  likely,  that  all  things  would  presently  run  into  confusion  and  disorder. 
It  is,  therefore,  most  reasonable  to  ascribe  it  to  the  providence  of  God,  that 
"  seed  time  and  harvest."     Gen.  viii.  22. 

II.  To  explain  and  illustrate  the  providence  of  God  in  the  natural 
world,  by  some  of  the  principal  acts  of  it. 

1.  The  providence  of  God  is  exercised  in  preserving  his  creatures. 

1.  In  the  preservation  of  the  several  species  or  kinds  of  animal  creatures; 
eo  that  though  all  the  individuals  die,  one  after  another,  yet  no  species,  is 
lost  out  of  the  creation,  but  most  probable,  and  as  far  as  we  can  learn  from 
the  most  ancient  account  of  things,  there  are  all  sorts  of  creatures  still  in  the 


cod.  79 

world,  that  were  at  first.  And  this  is  truly  wonderful,  if  we  consider  what 
a  natural  enmity  there  is  betwixt  some  animals,  and  others,  and  with  what 
diligence  men  have  endeavored,  in  all  ages  to  destroy  some  whole  kinds  of 
them.  The  due  proportion  of  the  various  inhabitants  of  the  world  to  one 
another ;  and  especially  of  the  males  to  the  females,  which  is  so  constantly 
preserved  throughout  the  animal  creation,  is  a  very  sensible  instance  of  pro- 
vidential care. 

2.  God  preserves  them  by  his  providence  in  their  individual  beings,  until 
the  end  has  been  answered  for  which  he  made  them.  It  is  God  that  holdeth 
our  soul  in  life.  In  him  we  live.  We  are  the  living  instances  of  Divine 
preservation:  hitherto  God  has  helped  us.  Nor  is  God's  providential  care 
confined  to  man.  "  He  heareth  the  young  raven  cry.  Not  a  sparrow  falls 
to  the  ground." 

2.  As  God  preserves,  so  he  also  disposes  of,  and  governs  his  creatures, 
and  their  actions  by  his  providence. 

1.  The  inanimate  creatures.  He  who  fixed  the  laws  of  nature  in  the  first 
creation,  does  still  by  his  providence  continue  their  force  and  power.  "  He 
binds  the  sweet  influences  of  Pleiades,  and  looses  the  band  of  Orion.  Job 
xxxviii.  31,  &c.  He  giveth  the  former,  and  the  latter  rain  ;  and  he  stays  the 
bottles  of  heaven."  Thus  does  God  keep  the  springs  of  universal  nature  in 
his  own  hand,  and  turns  them  which  way  soever  he  pleaseth. 

2.  The  whole  animal  creation.  "  The  beasts  of  the  forest  are  his,  and 
the  cattle  upon  a  thousand  hills  ;"  they  are  all  his  creatures,  and  the  subjects 
of  his  providence.  What  but  a  Providence  could  direct  every  beast,  bird, 
and  insect,  where  to  seek  its  food,  and  its  habitation  ?  Or  teach  every  parent- 
animal,  how  to  take  the  properest  care  of  its  young  ?  Or,  what  is  it  that 
conducts  those  birds,  who  shift  their  country  and  climate  at  certain  seasons 
of  the  year,  in  their  passage  to  some  distant  land,  where  multitudes  of  them 
never  were  before  ?  "  The  stork  in  the  heavens  knoweth  her  appointed 
times."  Jer.  viii.  7.  Had  they  reason  like  men,  how  little  would  it  help 
them  to  find  their  way  through  the  pathless  air,  without  needle  or  compass  ? 
What  is  their  guide,  but  Providence. 

III.  To  lay  before  you  some  of  the  most  remarkable  properties  of 
God's  providence,  as  it  appears  in  the  natural  world. 

1.  The  wisdom  of  Providence.  A  property  so  remarkable,  that  one  may 
apply  those  words  of  the  apostle  to  the  mysteries  of  Providence,  as  well  as 
those  of  grace:  "O  the  depth  of  the  riches!"  How  is  the  wisdom  of  God 
displayed  in  his  preserving  and  governing  the  whole  frame  of  nature !  It  is 
by  this  the  "  sparrow  is  directed  to  find  a  house,  and  the  swallow  a  nest  for 
herself."  How  admirably  is  the  wisdom  of  Providence  displayed  in  the  dif- 
ferent instinct  of  the  various  tribes  of  animals  !  Can  we  observe  these 
things,  and  a  thousand  more  of  the  same  kind,  and  not  confess  and  admire 
the  wisdom  of  Providence. 

Or,  if  we  hearken  to  the  voice  even  of  storms  and  tempests,  they  will  far- 
ther declare  to  us  the  admirable  wisdom  of  that  God,  whose  word  they  obey, 
and  whose  designs  they  execute.  Who,  upon  a  view  of  the  wisdom  of 
Providence  in  the  natural  world,  can  forbear  saying,  "0  Lord,  how  manifold 
are  thy  works  !" 

2.  The  goodness  and  kindness  of  it.  And  we  need  not  go  far  for  instances 
and  proofs  of  this;  for  "the  earth  is  full  of  the  goodness  of  the  Lord."  Ps. 
xxxiii.  5.  There  is  not  a  creature  that  lives  in  all  the  world,  but  bears  a  tes- 
timony to  the  goodness  of  Providence.  "  These  all  wait  upon  God,  and  he 
giveth  them  their  meat  in  due  season."     Ps.  civ.  27,  28.     God  extends  his 


80  GOD. 

kind  regard  to  many  thousands  of  creatures,  who  have  no  capacity  of  know- 
in'/  and  praising  their  Benefactor.  "  Shall  not  I  spare  Nineveh  (saith  God,) 
that  great  city  ?"  Jonah  iv.  11.  "He  causeth  the  grass  to  grow  for  the 
cattle."  Ps.  civ.  14,  15.  And  as  God  has  plentifully  stored  the  earth  with 
the  blessings  of  his  goodness,  so  his  providence  kindly  directs  us  to  find  out 
the  various  uses,  whether  for  food  or  physic,  for  necessary  support,  or  for 
convenience,  and  delight. 

3.  It  is  very  powerful.  God  upholdeth  all  things  by  the  word  of  his 
power.  The  continued  harmony  of  nature  and  the  constant  and  regular  re- 
volutions of  seasons,  are  sensible  demonstrations  of  the  power  of  God. 
"Thou  hast  established  the  earth."  Ps.  cxix.  90,  91.  God  brings  forth 
Mazaroth  in  his  season,  he  guides  Arcturus  with  his  sons.  He  reneweth  the 
face  of  the  earth  after  the  dearth  of  winter.  And  the  same  almighty  God, 
who  created  this  world  at  first,  and  still  upholds  the  whole  frame  of  nature, 
will  one  day  display  his  mighty  power,  by  dissolving  it  again,  and  changing 
it  into  another  form.  "  The  day  of  the  Lord  will  come  as  a  thief  in  the 
night."     2  Pet.  iii.  10—13. 

Improvement. 

1.  To  raise  our  admiring  thoughts  to  the  great  God.  What  a  great  and 
mighty  Being  must  he  be,  who  is  able  thus  to  wield  and  manage  the  whole 
frame  of  nature  !  "  How  large  and  manifold  is  his  wisdom.  He  satisfieth 
the  desire  of  every  living  thing." 

2.  We  may  infer,  how  terrible  the  wrath  of  this  great  and  mighty  God 
must  be,  and  of  what  importance  it  is  to  secure  his  favor.  So  Pharoah  and 
the  Egyptians  found  it  a  very  dreadful  thing  to  have  that  God  against  them, 
"  whose  kingdom  ruleth  over  all;"  who  had  beast  and  insects,  hail  and  fire, 
&c.,  absolutely  at  his  disposal.  Only  to  be  without  God  in  the  world,  to  be 
without  his  favor,  is  a  very  sad  circumstance  ;  how  much  worse  to  have  him 
for  our  enemy.  How  much  is  it  to  our  interest,  while  as  yet  there  is  hope, 
to  seek  after  reconciliation  and  peace  with  this  great  and  terrible  God  !  And 
if  we  return  to  him,  in  his  appointed  way,  he  will  be  at  peace  with  us,  yea  he 
will  "  delight  over  us,  to  bless  us."     Rom.  viii.  28. 

3.  Let  the  reconciled  friends  and  people  of  God  learn  from  hence  to  trust 
and  acquiesce  in  Providence  :  "  It  is  the  Lord  that  gives,  and  the  Lord  that 
takes  away.     He  that  spared  not  his  own  Son." 

4.  Let  us  learn  to  observe  and  adore  the  providence  of  God  in  all  that  be- 
falls us,  and  to  bless  him  for  all  our  enjoyments  and  comforts.  What  love, 
and  duty,  and  honor,  do  all  men  owe  to  him,  "  whose  tender  mercies  are 
over  all  his  works  !" 


THE  GOVERNMENT  OF  THE  LORD  GOD  OMNIPOTENT. 

Revelation  xix.  6. — And  I  heard  as  it  were  the  voice  of  a  great  multitude,  and  as  the  voice 
of  many  waters,  and  as  the  voice  of  mighty  thunderings,  saying,  Alleluia:  for  the  Loid 
God  omnipotent  reigncth.    (Sk.) 

The  total  overthrow  of  Babylon,  or  papal  Rome,  is  predicted  in  the  pre- 
ceding chapter;  and,  on  the  fall  of  that  apostate  church,  the  inhabitants  of 
heaven  unite  in  a  song  of  praise  in  which  they  ascribe  salvation,  and  glory, 
and  honor,  and  power  unto  the  Lord  their  God,  whose  judgments  are  true 


GOD.  81 

and  righteous.  In  consequence  of  that  event,  the  four  and  twenty  elders  and 
the  four  beasts  fall  down,  and  worship  God  on  his  throne,  saying,  "Amen, 
Alleluia;"  and  a  voice  came  out  of  the  throne,  saying,  "  Praise  our  G6d,  all 
ye  his  servants,  and  ye  that  fear  him,  both  small  and  great."  Then  the 
beloved  John  heard  as  it  were  the  voice  of  a  great  multitude,  and  as  the  voice 
of  many  waters  resembling  the  roaring  of  the  sea,  and  as  the  voice  of  mighty 
thunderings,  or  loud  peals  of  thunder,  saying,  "Alleluia :  for  the  Lord  God 
omnipotent  reigneth." 

I.  The  Lord  God  omnipotent  reigneth. 

1.  The  church  of  Rome  reigned  over  the  nations  many  ages.  Her 
government  was  so  strong,  that  no  power  less  than  Omnipotence  could  over- 
throw it.  She  ruled  with  a  rod  of  iron — shed  the  blood  of  saints — trampled 
princes  under  her  feet — and  lived  in  honor,  ease,  and  luxury.  Her  policy 
was  as  deep  as  hell,  her  works  resembled  those  of  the  devil,  and  her  end 
was  a  lake  of  fire,  ver.  3. 

2.  But  the  time  is  at  hand  ivhen  it  will  be  said.  "Babylon  the  great  is 
fallen,  is  fallen  ;"  her  poioer  is  broken,  her  glory  is  faded,  her  ivealth  has 
taken  its  flight,  Prov.  xxiii.  5 )  her  oppressions  have  ceased,  and  she  is  now 
utterly  burned  with  fire,  chap,  xviii.  8.  Thus  every  thing  which  exalted 
itself  against  God,  or  against'truth  and  holiness,  shall  be  destroyed,  2  Thess. 
ii.  4—8. 

3.  Then  this  song  shall  be  sung, — "  The  Lord  God  omnipotent  reigneth." 
He  has  reigned  in  the  heavenly  world,  and  over  the  system  of  nature,  ever 
since  he  created  the  holy  angels,  and  the  material  world ;  but  now  he  reigneth 
over  men,  whose  rebellion  against  his  high  authority  has  come  to  an  end. 
He  reigneth  in  the  hearts  of  believers ;  in  the  church,  which  is  his  spiritual 
kingdom;  and  men  of  every  rank  and  degree  bow  down  to  his  authority, 
Ps.  ciii.   19. 

4.  It  is  ft  and  right  that  the  Lord  God  omnipotent  should  reign.  To 
prove  this  great  truth,  let  us  state,  with  clearness,  the  following  observations. 
All  things  were  created  by  the  Lord  God  omnipotent,  Rev.  iv.  7; — his  ivis- 
dom  is  a  depth  which  cannot  be  fathomed,  Rom.  xi.  33  ; — his  poxver  is  un- 
controllable, Ps.  cxxxv.  5.  6  ; — his  presence  is  unlimited,  Ps.  cxxxix.  7 — 12  ; 
— his  justice  never  swerves  from  what  is  right,  Gen.  xviii.  25  ; — his  purity 
is  as  the  light  of  heaven,  1  John  i.  7  ; — his  goodness  extends  to  all,  Ps. 
cxlv.  9 ; — and  his  truth  endureth  for  ever,  Ps.  c.  5.  On  a  view  of  these 
adorable  perfections,  who  would  not  devoutly  pray,  "Thy  kingdom  come 4" 

5.  The  government  of  the  Lord  God  omnipotent  is  absolute.  Absolute 
monarchies  among  men  are  absurd,  because  all  human  beings  are  imperfect ; 
but  as  every  possible  perfection  meets  and  unites  in  Jehovah,  it  is  highly 
proper  that  the  whole  power  of  government  should  be  placed  in  his  hands. 
He  may  employ  agents  and  instruments  to  carry  on  his  great  designs  ;  but 
he  should  hold  the  reigns  of  government,  that  he  may  guide  and  direct  all 
things  in  wisdom  and  goodness,  to  their  proper  ends. 

6.  And  of  his  government  there  icill  be  no  end.  Mighty  empires  among 
men  have  come  to  an  end.  The  Assyrian,  founded  by  Nimrod,  continued 
about  fourteen  hundred  years  ;  the  Persian,  established  by  Cyrus,  son  of 
Cambyses,  continued  about  two  hundred  years  :  the  Grecian,  founded  by 
Alexander  the  Great,  lasted  about  three  hundred  years ;  the  Roman  was 
more  extensive,  and  endured  much  longer :  but  they  all  "  passed  away  as  a 
flood,  or  as  a  tale  that  is  told."  Blessed,  then,  be  the  Most  High,  who  liveth 
for  ever,  and  "  whose  dominion  is  an  everlasting  dominion,"  and  whose 
"kingdom  is  from  generation  to  generation,"  Dan.  iv.  34;  Ps.  cxlvi.  10. 

11 


82  G0D* 

II.  His  subjects  should  praise  him,  and  sing  alleluia. 

1.  The  Hebrew  word  literally  signifies,  "Praise  ye  the  Lord."  It  was 
often  sung  by  the  Jews  in  the  synagogue,  but  is  now  transferred  to  the  Chris- 
tian church.  An  eminent  writer  observes,  that  'this  is  the  first  time  the 
word  occurs  in  the  New  Testament;'  and  that  'this  word  being  Hebrew, 
may  be  taken  for  the  Christian  church's  invitation  of  the  Jews,  or  Hebrews, 
to  join  with  them  in  praising  God;  and  being  so  often  used  here,  implies  that 
Christ  shall  be  praised  by  the  Jews  also,  now,  after  Rome's  destruction.' 

2.  The  government  "of  the  Lord  furnishes  matter  of  praise  to  all  his 
subjects.  It  puts  an  end  to  war,  and  restores  peace  and  order  among  men  ; 
it  promotes  human  happiness  in  every  possible  degree  ;  it  puts  an  end  to  the 
tyranny  of  wicked  men,  sin,  and  the  devil:  it  places  men  under  the  secure 
protection  of  almighty  power :  it  is  a  mild,  equitable  and  holy  government ; 
it  is  firm  and  stable:  and  its  foundations  are  "righteousness  and  judgment," 
Ps.  xcvii.  2. 

3.  He  should  be  praised  for  condescending  to  govern  men.  Some  men 
have  denied  the  being  of  God,  Ps.  liii.  1,  and  others,  his  knowledge  of  hu- 
man affairs,  Ps.  lxiii.  11  ;  but  we  have  indubitable  proofs  of  his  being,  and 
comfortable  assurances  of  his  watchful  care,  1  Pet.  iv.  7.  We  admit  that 
he  is  inconceivably  great  and  glorious,  and  that  ft  is  infinitely  condescending 
in  him  to  notice  the  highest  order  of  celestial  spirits ;  but  he  is  mindful  of 
man,  Ps.  viii.  4,  and  he  knoweth  them  that  trust  in  him,  Nahum  i.  7. — 
"  Praise  ye  the  Lord." 

4.  Praise  him  for  receiving  you  into  his  kingdom.  You  were  strangers 
and  foreigners,  but  are  now  "fellow  citizens  with  the  saints,"  Eph.  ii.  19; 
you  entered  into  the  kingdom  by  regeneration,  which  was  a  work  wrought 
in  you  by  the  Spirit  of  God,  John  iii.  3,  6 ;  and  you  now  share  all  the  privi- 
leges of  the  kingdom.  You  are  highly  honored,  and  greatly  blessed;  give 
God  the  glory,  and  praise  his  holy  name,  Ps.  cxvii. 

5.  Endeavor  to  praise  him  in  lofty  and  exalted  strains.  To  this  end 
charge  your  memory  with  those  Scripture  phrases  which  express  the  high 
praises  of  your  God.  The  inspired  songs  of  Zion  far  exceed  all  other  com- 
positions in  clearness,  strength  and  sublimity.  Angels  praise  the  Lord  in 
lofty  strains;  try  to  imitate  them,  Luke  ii.  14;  and,  ere  long,  you  shall 
praise  him  in  a  higher  key,  with  all  the  redeemed  of  the  Lord.  Isa.  lxi.  11. 

6.  Employ  all  your  powers  in  his  praise.  Praise  him  in  your  hearts,  by 
cherishing  honorable  thoughts  of  his  majesty  and  glory,  by  warm  affections 
of  love  and  gratitude,  and  by  inward  expressions  of  his  goodness  and  mercy, 
Ps.  ciii.  1,  2  ;  praise  him  with  your  lips,  by  speaking  honorably  of  his  attri- 
butes, works,  and  ways,  Ps.  xxxiv.  1;  and  praise  him  in  your  lives,  by  liv- 
ing in  all  things  to  his  honor  and  glory.  The  inanimate  works  of  creation 
may  be  said  to  praise  God  by  showing  forth  his  greatness  and  glory ;  and 
when  our  lives  abound  in  good  works,  every  action  speaks  his  praise,  Ps. 

cxlviii.  4,  8,  9.  , ,         ,  ■        c 

7.  Offer  up  united  and  loud  praises.  Let  these  resemble  "the  voice  of 
many  waters,"  and  "  the  voice  of  mighty  thunderings."  There  is  a  true 
sublime  in  sound.  '  The  burst  of  thunder  or  of  cannon,  the  roaring  of  winds, 
the  shouting  of  multitudes,  the  sound  of  vast  cataracts  of  water,  are  all  mcon- 
testibly  grand  objects.'*  The  united  praises  of  one  large  congregation  are 
awfully  grand  :  what  then  will  be  the  united  praises  of  all  the  servants  of 
God,  both  small  and  great!  May  the  whole  earth  ring  with  the  high  prai- 
ses of  this  great  and  glorious  Being! 

*  Blair's  Rhetoric. 


8.  IVlien  the  prophecy  to  ivhich  our  text  refers  is  accomplished,  the 
church  will  praise  the  Lord  for  the  utter  destruction  of  papal  tyranny. 
That  glorious  event  will  put  an  end  to  dangerous  error  and  delusion — to 
degrading  superstition — to  proud  intolerance — and  to  vile  oppression.  Then 
truth  will  triumph  over  error,  and  Dagon  fall  before  the  ark  of  God;  tor- 
menting fear  will  be  cast  out ;  and  persecution,  in  all  its  forms,  will  cease  for 
ever. — "  Praise  ye  the  Lord." 

9.  But  even  now  let  us  praise  the  Lord  in  every  state  and  circumstance 
of  life.  David  said,  "  I  will  bless  the  Lord  at  all  times  ;"  let  us  follow  his 
example.  We  may  see  times  of  peace,  and  times  of  war  ;  times  of  joy, 
and  times  of  grief;  times  of  ease,  and  times  of  pain;  times  of  wealth,  and 
times  of  want ;  and  times  of  honor  and  times  of  disgrace.  Our  circumstan- 
ces in  life  are  ever  varying ;  but  still  the  Lord  God  omnipotent  reigneth. 
Alleluia. 

10.  Tims  employed  on  earth,  we  shall  he  prepared  to  praise  the  Lord 
for  ever  in  the  realms  of  light  and  glory.  Happy  spirits  in  that  world 
may  serve  the  Lord  God  in  ten  thousand  different  ways  ;  but  every  thing 
will  be  begun,  carried  on,  and  ended  in  praise.  This  exalted  work  will  be 
an  honor  to  the  arch-angel ;  and  the  pleasure  attending  it  will  be  pure  and 
elevated  beyond  conception. 

"  What  a  rapturous  song,  when  the  glorified  throng 

In  the  spirit  of  harmony  join ; 
Join  all  the  glad  choirs,  hearts,  voices  and  lyres, 

And  the  burden,  is  "  Mercy  divine !" 
Hallelujah,  they  cry,  to  the  King  of  the  sky, 

To  the  great  everlasting  I  Am  ; 
To  the  Lamb  that  was  slain,  and  that  liveth  again, — 

Hallelujah  to  God  and  the  Lamb!" 


GOD'S  APPROBATION  OF  HIS  WORKS. 

Gen.  i.  31. — And  God  saw  every  thing  that  he  had  made,  and  behold  it  was  very  good.  (Sk.) 

Notwithstanding  the  oppressive  load  of  labor,  and  care,  and  sorrow, 
and  temptation,  by  which  we  are  usually  burdened,  and  the  attention  we  are 
constrained  to  bestow  on  matters  which  concern  food  and  raiment,  and  other 
supplies  necessary  for  ourselves  and  our  dependants,  while  passing  through 
the  present  life  ;  the  vigorous  and  immortal  mind  sometimes  disengages  her- 
self from  her  encumbrances,  and  spurning  the  low  and  grovelling  pursuits  in 
which  she  has  been  detained,  plunges  into  the  future ;  and  either  anxiously 
inquires,  '  Through  what  variety  of  untried  being,  through  what  new  scenes 
and  changes  must  I  pass  V — or  expatiates  on  the  bright  and  blissful  prospects 
which  revelation  offers  to  the  eye  of  faith,  and  anticipates  the  period  when 
those  prospects  shall  be  realized. 

Nor  are  such  excursions  confined  to  the  future.  Man's  future  destiny  is 
closely  connected  with  his  past  and  present  circumstances.  It  is  therefore 
natural  for  us  to  desire  to  inform  ourselves  concerning  that  part  of  the  history 
of  our  species  which  relates  the  most  important  events  of  former  times. 
Here  again  revelation  comes  to  our  assistance ;  and  in  its  sacred  pages,  and 
particularly  in  the  chapter   in  which  our  text   is  found,   carries  us  back, 


84  GOD. 

through  a  variety  of  most  interesting  occurrences,  even  to  the  birth  of  time 
itself.  In  this  light  our  text  appears  to  be  of  considerable  consequence  :  for 
while  it  furnishes  matter  of  history  the  most  ancient  aud  venerable,  it  asserts 
some  important  natural  truths,  and  suggests  by  way  of  inference,  several 
others  of  the  moral  kind.     Let  us  consider, 

I.  The  natural  truths  asserted.  Among  these  the  text  asserts, 
1st.  The  true  origin  of  all  things.  "And  God  saw  every  thing  that  he 
had  made."  Of  this,  plain  as  it  may  now  appear,  it  is  highly  probable  we 
should  have  no  conception,  but  for  what  the  Bible  has  taught  us  ;  for  though 
it  may  be  easily  demonstrated,  that  matter  cannot  have  created  itself,  yet  it 
will  not  so  easily  follow,  that  it  must  have  had  a  creator.  We  acquire  our 
stock  of  ideas  by  experience ;  and  a  creation  out  of  nothing  is  so  different 
from  all  the  experience  of  mankind,  that  some  philosophers,  as  Aristotle  and 
his  followers,  supposed  the  world  to  have  been  eternal ;  while  others,  as  the 
Epicureans,  conjectured  that  the  matter,  the  atoms  only  of  which  it  was 
composed,  was  eternal,  and  that  they  happened  by  chance  to  fall  into  their 
present  form  and  order.  And  even  to  this  day,  the  worshippers  of  Budhoo, 
perhaps  the  most  numerous  sect  of  idolators  in  the  world,  though  they 
acknowledge  '■'■gods  many,''''  have  no  notion  of  a  Supreme  Creator.  "  The 
world  by  wisdom  knew  not  God."  But  the  Scripture  assures  us,  that  the 
universe  is  the  production  of  a  Being,  who  is  infinitely  free  and  powerful: 
not  overruled  by  a  fatal  necessity  ;  but  whose  will  is  the  law,  as  it  was  the 
cause  of  nature,  verse  1  ;  Ps.  xxxiii.  9  :  Dan.  iv.  35 ;  James  i.  18  :  who  is 
infinitely  wise;  whence  those  works  of  design  and  arrangement  we  every 
where  perceive,  Ps.  civ.  24,  and  even  that  intellect  by  which  we  are  capable 
of  the  perception,  and  which  is  only  a  feeble  emanation  from  the  source  of 
intelligence,  Job  xxxii.  8  ;  Isa.  xl.  28  :  who  is  infinitely  good;  not  a  mere 
intelligence,  wise  to  design  and  powerful  to  execute,  yet  destitute  of  every 
thing  like  moral  excellence,  but  ever  respecting  what  is  right  and  holy:  and 
what  is  good,  is  best  for  his  rational  creatures.  Agreeably  to  this,  our  text 
asserts, 

2d.  The  original  perfection  of  all  things : — "And  God  saw  every  thing 
that  he  had  made,  and  behold  it  was  very  good." 

1 .  It  was  very  good,  as  being  well  adapted  to  answer  its  particular  in- 
tention. Instance  the  suitable  instrumentality  of  the  heavenly  bodies  in  the 
diffusion  of  light ;  and  the  adaptation  of  the  eye  to  receive,  by  means  of  that 
light,  impressions  of  surrounding  objects,  ver.  14 — 17.  Instance  again,  the 
correspondence  between  the  structure  of  fishes  and  the  waters  in  which  they 
are  to  live ;  and  between  that  of  fowls  and  the  lighter  element  in  which  they 
have  to  fly,  ver.  20,  21  ;  and,  in  short,  we  might  instance  all  the  numerous 
subjects  of  what  are  called  astro  and  physico  theology.  _  In  this  sense  it  is 
saH  concerning  the  distribution  of  almost  every  day,  "  it  was  good,"  ver. 
1,  10,  12,  &c. 

2.  It  was  very  good,  as  being  conducive  to  the  perfection  and  loclfare  of 
the  whole.  Here  it  may  be  necessary  to  distinguish  between  the  world  as 
it  now  is,  and  as  it  came  out  of  its  Maker's  hands.  All  its  glory,  beauty, 
utility,  &c.  are  remaining  glory,  &c. — all  its  deformity  and  disadvantages 
are  superinduced.  Sin  produced  a  most  disastrous  change  both  in  the  con- 
stitution and  in  the  residence  of  man.  At  first  there  was  nothing  parched  or 
dreary  in  the  earth,  pestilential  or  tempestuous  in  the  air,  scorching  in  the 
sun,  ferocious  in  the  animal  tribes,  &c.  but  the  reverse  of  this.  And  man 
especially,  was  nobly  free,  wise  as  needful,  righteous  and  truly  holy;  Eph. 
iv.  24;  Col.  hi.  10.     Hence, 


GOD.  85 

3.  It  was  very  good  as  being  well  calculated  to  promote  the  glory  of  its 
Maker.  This  was  the  design  of  the  first,  as  well  as  of  the  new  creation, 
Eph.  iii.  10 ;  Rev.  iv.  11.  And  in  the  contemplation  of  themselves  and  the 
universe,  God's  rational  offspring  found  abundant  matter  of  wonder  and 
praise,  Job  xxxviii.  7.  Even  now,  in  this  state  of  disorder  which  sin  has 
introduced,  to  minds  rightly  disposed,  "  the  things  that  are  made"  power- 
fully declare  "  the  invisible  things  of  God,  even  his  eternal  power  and  God- 
head," Ps.  xix.  1;  Rom.  i.  20  ;  and  prompt  the  pious  reflection, 

"  These  are  thy  glorious  works,  Parent  of  good, 

Almighty  !  thine  this  universal  frame, 

Thus  wondrous  fair  !  thyself  how  wondrous  then !" 

We  are  therefore,  not  surprised  that  the  text  asserts, 

4.  God's  approbation  of  his  ivork.  He  saw  it  "  very  good  ;"  superlatively 
so.  This  is  affirmed  of  "  every  thing  that  he  had  made."  We  do  not  say 
that  all  parts  of  the  creation  are  equally  valuable;  see  Matt.  x.  29 — 31  ;  yet 
God  approves  of  what  is  good  in  its  place  and  nature;  approves  as  much  of 
the  "green  herb"  or  the  tuft  of  "grass,"  or  even  of  the  rock  Mrhich  fur- 
nishes moisture  for  its  support,  as  of  the  "  living  creature"  which  feeds  upon 
it.  He  is  present  to  every  part  of  his  creation  ;  sees  the  dependance  of  the 
parts  on  each  other ;  and  regards  them  accordingly.  Man,  in  particular, 
possessed  all  the  perfections  consistent  with  his  nature  and  his  circumstan- 
ces. And  to  object  on  the  one  hand,  that  he  had  better  not  have  been  bles- 
sed with  liberty  seeing  he  has  abused  it,  is  to  say,  in  effect,  that  a  mere 
machine  is  more  excellent  than  an  angel  ? — and  on  the  other  to  ask,  "Why 
were  not  all  men  made  angelic  or  super-angelic  beings?"  is  to  propose  a  fool- 
ish question.  In  the  case  proposed,  there  would  have  been  a  different  class 
of  entities;  but  we,  as  men,  should  have  had  no  existence  at  all.  When  any 
creature  has  all  its  powers  and  properties  in  perfection,  then  it  is  "  very 
good."  Such  was  creation ;  and  such  it  was  in  its  Maker's  esteem.  Let 
us  hear, 

II.  The  moral  truths  suggested.     Here  we  may  observe, 

1.  Seeing  that  God  had  done  for  man  the  utmost  that  his  case  admitted, 
both  as  respected  himself  and  as  respected  the  world  around  him,  the  bles- 
sings of  which  were  given  him  "  richly  to  enjoy,"  it  follows  that  man  was 
under  the  greatest  obligations  possible,  in  his  then  present  circumstances. 
He  might,  indeed,  become  more  indebted  for  a  continuance  and  increase  of 
unmerited  blessings.  And  we  have  the  obligation  of  redemption,  in  addi- 
tion to  every  other,   1  Cor.  vi.  20.     Hence, 

2.  Sin  is  at  once  the  vilest  injustice  and  the  basest  ingratitude,  imagi- 
nable.  It  is  an  unwarrantable  appropriation  of  time,  and  talents,  and 
property ,  not  our  own  but  another's,  and  a  foul  abuse  of  favors  conferred,  to 
the  disadvantage  and  grief  of  our  best  benefactor,  Isa.  i.  2 ;  Mai.  i.  6. 

3.  A  continuance  in  sin  is  the  most  daring  imprudence.  According  to 
that  constitution  of  things  which  was  "very  good,"  holiness  and  happiness 
went  together.  Sin,  by  violating  that  constitution,  '  brought  death  into  the 
world,  with  all  our  wo.'  It  is  an  outrage  on  the  principles  of  our  nature  ; 
and  the  ardent  flame  might  as  soon  cease  to  burn,  as  sin  to  produce  misery. 
This  is  abundantly  confirmed  by  the  threatenings,  Prov.  xi.  21;  2  Thess.  i, 
7,  9  ; — the  entreaties,  Ezekiel,  xviii.  30 — 32,  and  xxxiii.  11  — and  even  the 
promises  of  God's  word,  Isa.  Iv.  6,  7;  Jer   iii.  12,  22. 

4.  Reformation  is  well-pleasing  to  God.  He  approved  of  things  in  their 
original  state.     He   is  unchangeable ;  and  therefore  must  disapprove  of  the 


86  GOD. 

derangement  which  sin  has  occasioned ;  consequently  a  restoration  to  their 
former  order  must  be  highly  acceptable  in  his  sight.  In  proof  of  this,  he 
has  provided  ample  means  of  moral  renovation. — His  Son,  John  iii.  16;  1 
John  iii,  3. — His  word,  Ps.  xix.  7 — 10;  John  xx.  31. — His  ministers,  2 
Cor.  v.  18 — 20;  Col.  i.  25 — 28. — His  Spirit,  to  convince,  intercede, 
strengthen,  comfort,  &c.  John  xvi.  8  ;  Rom.  viii.  26 ;  Luke  xi.  13. 

5.  The  text  suggests  a  lesson  of  humility.  "  How  is  the  gold  become 
dim  !"  the  divine  image  effaced  !  Humility  becomes  every  rational  creature, 
on  account  of  its  debt  and  its  dependance.  Unfallen  intelligences  feel  it ; 
much  more  should  we.  "  The  crown  is  fallen  from  our  head  :  wo  unto  us 
that  we  have  sinned!"  Lam.  v.  16;  Dan.  ix.  7.     Yet, 

6.  The  text  furnishes  ground  of  hope  and  encouragement.  It  pro- 
claims the  goodness  of  him  with  whom  we  have  to  do ;  and  therefore  en- 
courages us  to  hope  in  his  mercy.  Let  us  remember  however,  that  it  is  to 
the  Gospel  we  are  indebted  for  improving  hope  into  assurance,  Rom.  viii.  32. 
And  while  we  cautiously  avoid  sin,  the  pest  of  happiness  and  the  abhorrence 
of  God,  let  us  gratefully  acknowledge,  as  our  surest  ground  of  hope,  for 
grace  here,  and  for  "  the  blissful  seat"  hereafter,  that 

"  'Twas  great  to  speak  a  world  from  nought, 
'Twas  greater  to  redeem  .'" 


GOD'S  DELIGHT  IN  SAVING  SINNERS. 

Zeph.  iii.  17. — The  Lord  thy  God  in  the  midst  of  thee  is  mighty :  he  will  save,  he  will 
rejoice  over  thee  with  joy ;  he  will  rest  in  his  love,  he  will  joy  over  thee  with  sing- 
ing.     (S.  S.) 

A  knowledge  of  ourselves  will  shew  us  how  much  need  we  have  of  re- 
pentance ;  and  a  knowledge  of  God  will  encourage  us  to  repent.  Many  are 
the  descriptions  which  we  have  of  God  in  the  inspired  volume;  but  none 
deserves  our  attention  more  than  that  before  us.     In' it  we  behold 

I.  God's  power  to  save. 

We  shall  not  speak  of  God's  power  in  general,  but  as  it  is  manifested  in 
the  salvation  of  his  church  and  people.  He  dwelt  "  in  the  midst"  of  his 
people  in  the  wilderness  ;  Exod.  xl.  38  ;  and  displayed  his  "power  to  save 
them"  by  delivering  them  from  all  their  enemies,  Exod.  xiv.  27.  28,  and 
xvii.  14,  and  supplying  all  their  wants.  Ps.  lxxvii.  15,  16,  24,  25.  Thus 
is  he  in  the  midst  of  his  church  at  this  time  ;  Matt,  xviii.  20,  and  xxviii.  20  ; 
and  is  as  able  as  ever  to  save  his  people.  For  this  end  he  orders  every  thing 
by  his  providence,  Rom.  viii.  28,  and  makes  his  word  effectual  through  the 
almighty  operations  of  his  Holy  Spirit.     Heb.  iv.  12.     2  Cor.  x.  4,  5. 

n.  His  determination  to  save. 

If  he  should  leave  us  to  ourselves  none  of  us  would  be  saved.  We  all  say 
to  him,  "  Depart  from  us  ;"  Job  xxi.  14,  15  ;  nor  do  we  ever  turn  effectually 
to  him  till  he  has  made  us  willing  in  the  day  of  his  power.  John  vi.  44. 
Ps.  ex.  3.  On  this  account  he  takes  the  matter  into  his  own  hands,  and  de- 
termines to  save  those  whom  he  has  given  to  his  Son.  John  vi.  37.  See 
this  exemplified,  Jer.  iii.  19.  Having  bought  us  with  the  blood  of  his  Son, 
he  will  secure  us  to  himself,  by  the  operation  of  his  Spirit.  He  does  not 
indeed  destroy  our  free  agency ;  but  he  overcomes  our  reluctance,  Phil.  ii. 


GOD.  87 

13,  and  draws  us  to  himself  by  an  operation  not  less  powerful  than  that, 
which  he  exerted  in  raising  his  Son,  Jesus  Christ,  from  the  dead.  Eph.  i. 
19,  20. 

III.  His    DELIGHT    IN    SAVING. 

There  is  not  any  thing  so  delightful  to  God  as  the  work  of  saving  sinners. 
Nor. will  he  merely  feel  an  inward  pleasure  ;  but,  as  a  man,  overjoyed  at  any 
event,  involuntarily  expresses  his  joy  by  singing,  or  some  other  outward  to- 
ken, so  will  God  manifest  his  pleasure  to  the  returning  soul.  Luke  xv.  23, 
24.  Man  by  nature  knows  no  greater  happiness  than  that  which  a  bride- 
groom feels,  when,  after  long  suspense  and  many  fears,  he  is  united  to  his 
bride.  Yet  such  is  the  image  which  God  himself  uses,  to  illustrate  his  joy 
over  returning  sinners.     Isai.  lxii.  5. 

IV.  His  immutability  towards  those  whom  he  intends  to  save. 
Man  is  often   alienated  from  the  object  of  his  affections,  either  by  means 

of  some  unexpected  evil  he  has  discovered,  or  through  his  own  fickleness 
and  inconstancy.  But  God  changeth  not.  Mai.  iii.  6.  Jam.  i.  17.  Whom 
he  loveth  he  loveth  to  the  end.  John  xiii.  1.  He  hateth  putting  away. 
Mai.  ii.  16.  And,  as  he  loved  his  people  from  eternity,  Jer.  xxxi.  3,  and 
chose  them  without  any  reference  to  good  either  seen  or  foreseen  in  them, 
Deut.  vii.  7,  8,  and  ix.  5,  6 ;  so  will  he  not  forsake  them  on  account  of  their 
infirmities.  Isai.  liv.  7 — 10.  He  will  indeed  punish  their  transgressions 
with  all  needful  severity  ;  Ps.  lxxxix.  30 — 34  ;  but  his  gifts  and  callings  are 
without  repentance  ;  Rom.  xi.  29  ;  nor  will  he  cast  off  the  people,  whom  he 
has  chosen  in  Christ,  and  given  to  him.  1  Sam.  xii.  22.  Hos.  ii.  19,  20. 
Uses — In  this  glorious  character  of  God  we  may  see 

1.  The  evil  of  sin 

Sin,  under  whatever  circumstances  it  may  be  committed,  is  directly  level- 
led against  him.  Gen.  xxxix.  9.  Ps.  Ii.  4.  And,  if  our  consciences  be 
not  seared  as  with  an  hot  iron,  the  thought  of  having  so  often  committed  that, 
which  militates  against  the  honor,  the  authority,  and  the  very  existence  of 
such  a  God,  must  render  us  loathsome  in  our  own  eyes,  and  cause  us  to  ab- 
hor ourselves  in  dust  and  ashes.     Ezek.  xxxvi.  28,  31.     Job  xlii.  6. 

2.  The  danger  of  dying  in  an  unconverted  state. 

Those  to  whom  our  Lord  preached,  and  amongst  whom  he  wrought  his 
miracles,  had  a  far  heavier  condemnation  than  they  would  have  received,  if 
they  had  never  enjoyed  such  advantages.  John  xv.  22.  Matt.  xi.  20 — 24. 
And  will  it  be  no  aggravation  of  our  guilt  in  the  day  of  judgment  to  have 
despised  such  a  loving  and  gracious  God?  Surely,  he  will  then  shew  him- 
self mighty  to  destroy  such  obdurate  rebels  ;  and  will  feel  an  abiding  satis- 
faction in  vindicating  the  honor  of  his  insulted  majesty,  Luke  xii.  20;  Prov. 
i.  24 — 30;  Deut.  xxviii.  58,  63  ;  as  he  now  would  in  displaying  the  riches 
of  his  mercy.  It  will  be  "  a  fearful  thing  to  fall  into  his  hands"  under  such 
aggravated  guilt. 

3.  The  obligation  that  lies  upon  believers  to  serve  the  Lord. 

Have  you  been  selected  by  God  as  objects  of  his  unmerited  love?  Havp 
you  been  redeemed  with  the  blood  of  his  dear  Son  ?  And  have  you  a  good 
hope,  that  you  shall  be  made  eternal  monuments  of  his  power  and  grace  ? 
What  should  you  render  to  the  Lord  for  such  benefits  ?  O  love  him  ;  rejoice 
in  him  with  joy  unspeakable  ;  and  rest  in  your  love  to  him  ;  having  no  end, 
no  aim,  no  wish,  but  to  please  and  honor  the  God  of  your  salvation. 


88 


GOD'S  CARE  FOR  THE  RIGHTEOUS. 
Prov.  x.  3. — The  Lord  will  not  suffer  the  soul  of  the  righteous  to  famish.     (S.  3.) 

God,  who  is  the  author  and  giver  of  al  good,  dispenses  his  blessings  no 
less  to  the  evil  and  unjust,  than  to  the  good  and  just.  But  he  promises  to 
those  who  seek  first  his  kingdom  and  his  righteousness,  that  all  other  things 
shall  be  added  unto  them.  To  this  effect  he  speaks  also  in  the  passage  be- 
fore us.  But  though  this  be  the  primary  import  of  the  text,  we  must  not 
exclude  its  relation  also  to  the  concerns  of  the  soul. 

To  elucidate  this  blessed  promise,  we  shall  shew 

I.   What  reasons    the    righteous  have    to    apprehend    that  their 

SOULS    MAY    FAMISH. 

A  sense  of  weakness  and  of  guilt  may  greatly  discourage  them :  for 

1.  They  cannot  secure  provisions  for  themselves: — 

The  word  of  God,  and  Christ  in  the  word,  is  the  proper  food  of  the  soul : 
and,  if  a  person  can  read,  he  need  not  be  wholly  destitute.  But  it  is  by  the 
public  ministration  of  the  word  that  God  principally  confirms  the  souls  of  his 
people.  Now  in  many  places  where  Christ  should  be  preached,  his  name  is 
scarcely  heard  ;  and,  instead  of  children's  bread,  little  is  dispensed  besides 
the  husks  of  heathen  morality.  Even  where  some  attention  is  paid  to  chris- 
tian doctrines,  there  is  often  much  chaff  mixed  with  the  wheat ;  and  "  the 
trumpet  that  is  blown,  gives  but  an  uncertain  sound."  Those  therefore  who 
by  reason  of  distance,  or  infirmity,  or  other  insurmountable  obstacles,  cannot 
have  access  to  the  purer  fountains  of  truth,  have  great  reason  to  fear  that  their 
souls  will  famish. 

2.  They  cannot,  of  themselves,  feed  upon  the  provisions  set  before  them. 
Where  all  the  treasures  of  the  gospel  are  fully  opened,  it  is  God  alone  that 

can  enrich  any  soul  by  means  of  them  :  even  "  Paul  may  plant,  or  Apollos 
may  water,  but  it  is  God  alone  that  can  give  the  increase."  The  very  same 
word  is  often  made  a  peculiar  blessing  to  one,  that  was  altogether  useless  to 
another.  God  reserves  the  times  and  the  seasons  in  his  own  hands  ;  and 
"  gives  to  every  one  severally  as  he  will."  When  therefore  the  righteous 
hear  of'  the  effects  wrought  on  others,  and  feel  conscious  that  they  themselves 
reaped  no  benefit  from  the  word,  they  are  ready  to  fear  that  their  souls  will 
famish  even  in  the  midst  of  plenty. 

3.  They  well  know  that  they  deserve  to  be  utterly  abandoned  by  their 
God  :— 

It  is  not  only  for  their  sins  in  general,  that  the  righteous  find  occasion  to 
humble  themselves  before  God,  but  more  particularly  for  their  misimprove- 
ment  of  divine  ordinances.  Perhaps  there  is  not  any  other  more  fruitful 
source  of  self-condemnation  to  the  godly  than  this.  When  therefore  they  see 
how  many  opportunities  of  improvement  they  have  lost,  and  how  much  guilt 
they  have  contracted  by  their  deadness  and  formality  in  the  worship  of  God, 
they  are  sensible  that  God  may  justly  "remove  their  candlestick,"  and  leave 
them  to  experience  "  a  famine  of  the  word." 

But  lest  a  dread  of  famishing  should  oppress  the  minds  of  the  righteous, 
we  shall  proceed  to  shew 

II.  What  grounds  they  have  to  hope,  that  God  will  never  suf- 
fer   SUCH    A    MELANCHOLY    EVENT    TO    HAPPEN. 

However  great  the  grounds  of  fear  may  be  which  the  righteous  feel  within 
themselves,  they  have  abundant  reason  to  "encourage  themselves  in  the  Lord 
their  God" 


GOD.  89 

1.  He  has  bountifully  provided  even  for  the  ungodly 

The  gospel  is  "  a  feast  of  fat  things  full  of  marrow,  and  of  wines  on  the 
lees  well  refined ;"  and  God  has  "  sent  out  into  all  the  highways  ana  neages 
to  invite  the  poor,  the  halt,  the  lame,  and  the  blind,"  and  has  commissioned 
his  servants  to  compel  men,  by  dint  of  importunity,  to  accept  his  invitation. 
Now  has  he  shewn  such  concern  for  the  wicked,  and  will  ho  disregard  the 
righteous  ?  Will  he  not  rather  "cause  the  manna  to  fall  around  their  tents," 
and  "  the  water  to  follow  them"  through  all  this  dreary  wilderness  ?  Yes  ; 
he  would  rather  send  a  raven  to  feed  them,  or  sustain  them  by  a  continued 
miracle,  1  Kings  xvii.  6,  14  ;  than  ever  suffer  their  souls  to  famish. 

2.  He  is  peculiarly  interested  in  the  welfare  of  the  righteous 

The  righteous  are  God's  "  peculiar  treasure  above  all  people  ;"  they  are 
even  "  his  sons  and  daughters."  If  they  were  left  to  perish,  Jesus  would 
lose  the  purchase  of  his  blood,  and  the  very  members  of  his  body.  And  can 
we  imagine  that  God  will  be  so  unmindful  of  them  as  utterly  to  forsake 
them  ?  Did  he  not  on  many  occasions  vouchsafe  mercy  to  his  chosen  people 
for  his  own  name  sake,  when  their  backslidings  had  rendered  them  fit  ob- 
jects of  his  everlasting  displeasure?  Thus  then  will  he  still  be  actuated  by 
a  regard  for  his  own  honor,  and  "  not  forsake  his  people,  because  it  hath 
pleased  him  to  make  them  his  people."      1  Sam.  xii.  22. 

3.  He  has  pledged  his  word  that  they  shall  never  want  any  thing  that  is 
good 

"Exceeding  numerous,  great,  and  precious  are  the  promises  which  God 
has  given  to  his  people."  "  He  will  supply  all  their  wants,  according  to  his 
riches  in  glory  by  Christ  Jesus  :  he  will  give  them  grace  and  glory  ;  and  will 
withhold  no  good  thing :"  their  souls  "  shall  be  even  as  a  well  watered  gar- 
den:"  "  bread  shall  be  given  them  ;  and  their  water  shall  be  sure."  And 
will  he  violate  his  word  ?  he  may  leave  his  people  in  straits,  as  he  did  the 
Israelites  of  old  :  but  it  shall  be  only  for  the  more  signal  manifestation  of  his 
love  and  mercy  towards  them.  Let  them  only  trust  in  him,  and  he  "  will 
never  leave  them,  never,  never  forsake  them."  Heb.  xiii.  5 ;  see  the 
Greek. 

We  shall  conclude  with  a  word 

1.  Of  reproof 

It  is  certain  that  many  do  not  "  make  their  profiting  to  appear"  as  they 
ought.  To  such  therefore  we  must  say,  "  Wherefore  art  thou,  being  a  king's 
son,  lean  from  day  to  day?"  2  Sam.  xiii.  4.  Why  art  thou  crying  con- 
tinually, "Woe  is  me,  my  leanness,  my  leanness!"  Isai.  xxiv.  16;  when 
thou  shouldest  be  "growing  up  as  the  calves  of  the  stall?"  Mai.  iv.  2. 
Some  part  of  the  blame  perhaps  may  attach  to  him  who  dispenses  the  ordi- 
nances among  you,  as  wanting  more  life  and  spirituality  in  his  ministrations; 
yet  even  this  would  be  no  excuse  to  you,  since  if  your  hearts  were  more 
spiritual,  God  would  render  your  mean  fare  as  nutritious  as  the  richest  dain- 
ties. Dan.  i.  12 — 15.  If  God  should  even  "give  you  your  desire,  yet 
would  he  also  send  leanness  into  your  souls,"  Ps.  cvi.  15;  while  you  con- 
tinued to  loathe  the  heavenly  manna.     Learn  then  to  come  with  more  eager 

appetite Be  more  careful  to  digest  the  word  afterwards  by  meditation 

and  prayer And  look,  not  so  much  to  the  manner  in  which  the  word 

is  preached,  as  to  Christ  in  the  word  ;  since  he  is  that  bread  of  life  which 
alone  can  nourish  your  souls  ;  and  which,  if  eaten  by  faith,  will  surely  nour- 
ish them  unto  life  eternal John  vi.  51. 

2.  Of  consolation 

12 


90  GOD. 

Some  may  put  away  from  them  this  promise,  under  the  idea  that  they  are 
not  of  the  character  to  whom  it  belongs.  Now  though  we  would  by  no 
means  encourage  any  to  apply  the  promises  to  themselves  in  a  presumptuous 
manner,  and  thereby  to  deceive  their  own  souls  with  ungrounded  expecta- 
tions, yet  we  would  not  that  any  should  refuse  the  consolation  that  properly 
belongs  to  them.  Suppose  then  that  any  cannot  absolutely  number  them- 
selves among  the  righteous,  yet,  "  if  they  hunger  and  thirst  after  righteous- 
ness, they  are  blessed,  and  shall  be  filled."  Matt.  v.  6.  This  is  the  word 
of  God  to  their  souls  ;  and  we  would  have  them  expect  assuredly  its  accom- 
plishment in  due  season Let  them  "  desire  the  sincere  milk  of  the 

word,  and  they  shall  grow  thereby" 1  Pet.  ii.  2. 


GOD'S  TREATMENT  OF  US  AS  BRANCHES  OF  THE  TRUE  VINE. 

John  xv.  1,  2. — I  am  the  true  vine,  and  my  Father  is  the  husbandman.  Every  branch  in 
me  that  beareth  not  fruit,  he  taketh  away  ;  and  every  branch  that  beareth  fruit,  he  pur- 
geth  it,  that  it  may  bring  forth  more  fruit.     (S.  S.) 

The  union  which  subsists  between  Christ  and  his  church  is  mysterious— 

The  scripture  sets  it  forth  both  in  figurative  and  plain  expressions — 

It  is  spoken  of  not  as  a  speculative  or  doubtful  point,  but  as  well  known — 
John  xiv.  20. 

It  is  declared  in  the  text  under  a  beautiful  similitude — 

Christ  is  the  true  vine 

If  this  was  a  continuation  of  our  Lord's  discourse,  the  idea  of  a  vine  might 
arise  from  what  he  had  just  before  said  respecting  the  fruit  of  the  vine — Luke 
xxii.  18. 

If  it  was  spoken  in  his  way  to  the  mount  of  olives,  it  might  be  suggested 
by  his  passing  through  a  vineyard — 

'  The  representation  respects  Christ  not  personally,  but  as  united  to  his 
church — 

In  this  view  it  fitly  exhibits  our  union  with  him 

This  union  is  not  natural  to  any — 

We  are,  by  nature,  plants  of  a  degenerate  vine — Jer.  ii.  21. 

We  are,  however,  separated  from  it  by  Almighty  power — Eph.  i.  19,  20. 

And  are  made  willing  to  be  united  to  Christ — Ps.  ex.  3. 

We  are  then  engrafted  into  Christ  by  the  Spirit  on  God's  part,  and  by  faith 
on  ours — Eph.  iii.  16,  17. 

Thus  we  become  branches  of  the  true  vine — 

And  the  union,  when  formed,  is  intimate  and  inseparable — 1  Cor.  vi.  17. 
Rom.  viii.  35,  39. 

It  expresses,  moreover,  our  dependence  on  him 

A  branch  derives  all  its  fructifying  power  from  the  root — 

So  believers  receive  all  their  grace  out  of  Christ's  fulness — John  i.  16. 

Hence  it  is  that  Christ  is  so  precious  to  them — 1  Pet.  ii.  7. 

Hence,  too,  they  determine  to  live  entirely  by  faith  on  him — Gal.  ii.  20. 

The  Father  is  the  husbandman 

The  husbandman  has  many  offices  to  perform — 

He  engrafts  the  scions,  digs  about  them  and  dungs  them,  guards  them  from 
the  weather,  prunes  the  luxuriant  branches,  &c. — 


COD.  91 

The  Father  performs  these  offices 

He  chooses  (but  not  for  their  superior  goodness)  what  scions  he  will — 
He  separates  them  from  their  stock  by  the  means  he  judges  best — 
He  engrafts  them,  in  his  own  time  and  manner,  into  the  new  stock — 
He  continues  to  promote  their  good  by  his  word,  his  Spirit,  and  his  pro- 
vidence— 

He  separate  or  combines,  renews  or  changes,  the  various  means  of  culture, 

as  he  sees  occasion — 

His  treatment  of  the  branches  is  suited  to  their  state — 

There  are  "branches  in  Christ,"  which  are  so  only  in  appearance 

They  have  never  been  thoroughly  separated  from  their  old  stock — 

They  have  never  been  truly  engrafted  into  Christ — 

The  change  wrought  in  them  has  been  only  partial — 

They  bring  not  forth  such  fruit  as  the  living  branches  do — 

These  the  Father  "  taketh  away" — 

They  are  a  disgrace  to  the  vine,  and  to  the  husbandman  himself— 

He,  however,  exercises  forbearance  towards  them — Luke  xiii.  8,  9. 

His  culture  of  them,  in  the  mean  time,  shews  their  unfruitfulness  to  be  of 

themselves — Isa.  v.  4. 

But  he  will  ere  long  separate  them  from  the  others — 

He  will  take  them  away,  in  order  to  burn  them,  ver.  6. — 

How  fearful  should  we  be  lest  we  be  found  such  branches  at  last ! — 

And  how  carefully  should  we  examine  our  fruit,  in  order  that  we  may  not 

be  self-deceived  ! — Matt.  vii.  17 — 20. 

There  are  other  branches,  which  are  vitally  united  to  Christ 

They  manifest  that  they  are  so,  by  the  fruits  which  they  produce — 

These  the  husbandman  purges  and  prunes 

Notwithstanding  their  fruitfulness,  they  need  the  pruning-knife — 

Afflictions  have  a  tendency  to  make  them  more  fruitful — 

God  therefore  sends  them  afflictions  of  various  kinds — 

This  he  does  to  "  every  one  of  them" — Heb.  xii.  6 — 8. 

He  even  promises  affliction  to  them  as  a  blessing — Jer.  xxx.  11,  with  Heb. 

xii.  10,  11. 

Let  us  then  enquire  whether  we  be  living  branches  of  the  true  vine — 

Let  us  study  to  answer  the  ends  of  all  his  care — 

If  we  be  indeed  fruitful  branches,  let  us  welcome  affliction  as  a  blessing  in 

disguise — 

Let  us,  above  all,  seek  to  be  confirmed  in  our  union  to  Christ,  and  our 

dependence  on  him — Col.  ii.  6,  7. 


THE  PRESENCE  OF   GOD  WITH  HIS  PEOPLE. 

Exodus  xxxiii.  14. — And  he  said,  My  presence  shall  go  with  thee,  and  I  wiJl  give  thee  rest. 

(Sk.) 

The  preceding  context  clearly  discovers  the  deep  concern  which  Moses  felt 
for  the  children  of  Israel.  Having  according,  to  divine  appointment,  conducted 
them  from  Egyptian  bondage  to  mount  Horeb,  there  the  Lord  communed  with 
him,  and  gave  him  special  directions  for  his  future  guidance  and  encourage- 
ment.    But  being  '  tremblingly  alive'  to  the  awful  responsibility  of  his  high 


§2  GOD, 

and  important  situation,  he  was  on  various  accounts  greatly  perplexed  and 
discouraged.  This  was  particularly  the  case  when  he  was  commanded  to 
proceed  on  the  journey  to  Canaan ;  and  yet  the  Lord  threatened,  that  he 
would  not  go  with  them.  This  deeply  affected  the  tenderest  sympathies  of 
his  heart,  and  rendered  his  prospects  exceedingly  gloomy  and  distressing. 
But  he  gave  himself  unto  prayer,  and  obtained,  in  the  text,  an  assurance  that 
the  divine  presence  would  accompany  them  through  the  trials  of  the  wilder- 
ness, and  bring  them  to  the  promised  rest; — "And  he  said,  My  presence," 
&c.  As  these  words  are  applicable  to  the  people  of  God  in  every  succeed- 
ing age,  they  will  lead  us  to  observe,  The  journey  they  pursue, — The  privi- 
lege they  possess, — and  the  happiness  they  enjoy. 

1.  The  journey  the  people  of  G©d  pursue.  There  is  a  striking  analogy 
between  the  literal  history  of  the  children  of  Israel,  and  the  spiritual  history 
of  the  members  of  the  Christian  church.  As  the  former  were  delivered  from 
Egyptian  bondage,  and  travelled  through  the  wilderness  to  the  land  of 
Canaan  ;  so  the  latter  are  redeemed  from  spiritual  thraldom, — are  strangers 
and  pilgrims  on  the  earth, — and  are  travelling  to  the  land  of  eternal  rest. 

1.  They  are  delivered  from  sipritual  bondage.  Once  they  were  willingly 
captivated  by  sin  and  Satan,  and  deeply  enslaved  by  the  fascinating  snares 
and  corruptions  of  the  world.  They  were  the  bond  slaves  of  their  spiritual 
enemies,  'tied  and  bound  with  the  chain  of  their  sins,'  John  viii.  34.  But 
by  the  mercy  of  God,  they  are  happily  "  delivered  from  the  power  of  dark- 
ness, and  stand  fast  in  the  liberty  wherewith  Christ  hath  made  them  free," 
John  viii.  36  ;  Gal.  v.  1.  This  glorious  emancipation  of  the  soul  is  emi- 
nently the  work  of  God,  and  is  the  high  calling  and  common  privilege  of  all 
his  believing  people,  Luke  i.  74,  75;  Rom.  vi.  22. 

2.  They  are  strangers  and  pilgrims  on  the  earth.  Such  were  the  chil- 
dren of  Israel  literally,  while  jaurneying  through  the  toils  of  the  wilderness  ; 
and  such  is  morally  the  state  of  Christians  as  travellers  to  the  heavenly 
Canaan.  They  are  not  of  the  world,  but  seek  "a  city  which  hath  founda- 
tions, whose  builder  and  Maker  is  God,"  Heb.  xiii.  14.  Like  the  ancient 
patriarchs,  they  desire  a  better  country,  for  this  is  not  their  rest.  Heaven  is 
their  home,  and  the  world  is  the  house  of  their  pilgrimage.  Their  portion  is 
above,  and  they  are  hastening  on  to  glorious  mansions,  "  not  made  with 
hands,  eternal  in  the  heavens,"  John  xiv.  1 — 3  ;  2  Cor.  v.  1. 

3.  They  are  travelling  to  the  land  of  promise.  The  earthly  Canaan 
was,  in  many  respects,  a  striking  emblem  of  the  heavenly  rest  that  remains 
for  the  people  of  God.  The  former  was  promised  to  Abraham  and  his  seed, 
as  a  o-oodly  and  permanent  possession ;  and  the  latter  is  promised  as  an  in- 
corruptible and  unfading  inheritance,  to  all  the  saints,  1  Pet.  i.  3 — 5 ;  1  John 
ii.  25.  For  such  characters  it  is  prepared,  and  kept  in  reserve.  They  are 
heirs  of  the  promises,  and  "  have  respect  unto  the  recompense  of  reward." 
It  is  the  glorious  object  of  their  hope  and  pursuit:  and  being  faithful  unto 
death,  they  will  receive  the  crown  of  life,  Rom.  ii.  7 ;  Luke  xii.  32. — Let 
us  then  consider, 

II.  The  privilege  the  people  of  God  possess.  "  My  presence  shall 
go  with  thee."  Not  only  his  general  or  universal  presence  which  fills  all 
space ;  but  his  special  and  manifested  presence,  to  guide,  protect,  support, 
and  constantly  to  abide  with  them. 

1.  His  guiding  presence  is  with  his  people.  He  led  the  children  of 
Israel  forty  years  in  the  wilderness,  "  that  he  might  bring  them  to  the  city  of 
habitation,"  Deut.  viii.  2.  He  still  guides  his  faithful  servants  in  "the  right 
way,"  both  of  providence  and  of  grace.    By  his  word  and  Spirit,  he  directs 


god.  93 

their  steps,  and  leads  them  into  all  truth,  Isa.  xlii.  16.  lie  is  continually  with 
them,  to  instruct  them  in  every  difficulty, — encourage  them  in  every  trial, — 
and  prepare  them  for  his  eternal  kingdom,  Ps.  lxxiii.  24. 

2.  His  protecting  presence  is  with  his  people.  Like  the  Jews,  they  are 
travelling  through  "  a  terrible  wilderness."  They  are  pursued  by  enemies 
and  beset  with  snares.  But  as  the  Lord  led  and  protected  his  ancient  people, 
•'  by  day  in  a  pillar  of  a  cloud,  and  by  night  in  a  pillar  of  fire  ;"  he  is  still 
the  refuge  and  strength  of  them  that  put  their  trust  in  him.  Ps.  xlvi.  1  ;  he  is 
with  them  in  all  their  troubles,  and  they  are  perfectly  secure  under  the  sha- 
dow of  his  wing.  They  "  shall  be  as  mount  Zion,  which  cannot  be  moved, 
but  abideth  forever,  Ps.  cxxv.  2  ;    1  Pet.  iii.  13. 

3.  His  sustaining  presence  is  with  his  people.  They  feel  their  entire 
dependance  upon  him ;  and  as  their  gracious  benefactor  and  Savior,  he  richly 
supplies  all  their  wants,  and  satisfies  them  with  his  goodness,  Ps  xxxiv.  10. 
As  he  anciently  fed  the  Israelites  Avith  manna  from  heaven,  and  gave  them 
water  to  drink  from  the  smitten  rock  ;  he  will  ever  continue  to  spread  a  table 
in  the  wilderness  for  his  beloved  people,  Exod.  xvi.  35,  xvii.  6.  He  grants 
them  the  bread  and  the  water  of  life,  "  and  withholds  no  good  thing  from 
them,"  Eph.  iii.  20 ;  Phil.  iv.  19. 

4.  His  abiding  presence  is  with  his  people.  "I  will  go  with  thee." 
He  will  not  merely  send  a  messenger,  or  visit  them  occasionally ;  but  will 
continually  abide,  and  go  with  them,  to  the  end  of  their  journey,  Ps.  xlviii. 
14.  He  will  be  with  them  in  all  their  afflictions,  temptations  and  trials;  and 
will  manifest  himself  unto  them,  as  he  does  not  unto  the  world,  John  xiv.  32. 
Human  friends  may  fail,  and  worldly  comforts  be  withdrawn ;  but  God  is  "a 
friend  that  sticketh  closer  than  a  brother,"  and  will  never  leave,  nor  forsake 
us,  Ps.  lxxiii.  26.     And  hence  we  may  discover, 

III.  The  happiness  the  people  of  God  enjoy.  "  And  I  will  give  thee 
resf."  This  is  always  the  certain  result  of  the  divine  presence,  and  is  the 
peculiar  privilege  and  blessedness  of  the  saints. 

1.  His  presence  gives  them  rest  in  the  present  life.  In  coming  to  Christ 
they  find  rest  for  their  souls,  and  have  joy  and  peace  in  believing.  They 
rest  from  the  terrors  of  a  guilty  conscience,  and  from  the  painful  distractions 
of  an  impenitent  and  unbelieving  heart.  "We  which  have  believed,"  says 
the  Apostle,  "  do  enter  into  rest,  and  have  peace  with  God  through  our  Lord 
Jesus  Christ,"  Isa.  xxvi.  3.  But  though  they  have  spiritual  rest  of  mind, 
it  is  not  perfect  and  uninterrupted.  In  the  world  they  have  tribulation,  and 
are  called  to  war  a  good  warfare ;  but  in  Christ  they  have  peace  which  pas- 
seth  all  understanding,  John  xvi.  33. 

2.  His  presence  gives  them  rest  in  the  hour  of  death.  It  was  this  con- 
sideration that  inducied  the  Psalmist  joyfully  to  anticipate  the  period  of  his 
approaching  dissolution,  and  exclaim  with  holy  confidence,  "Though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  fear  no  evil;  for  thou  art  with 
me ;  thy  rod  and  thy  staff  they  comfort  me."  He  delivers  his  people  from 
the  fear  and  sting  of  death,  and  enables  them  to  triumph  over  their  last 
enemy,  which  shall  certainly  be  destroyed,  1  Cor.  xv.  55 — 57  Though  the 
final  exit  of  the  righteous  is  not  equally  triumphant  and  glorious,  it  is  always 
peaceful  and  safe,  for  they  "  die  in  the  Lord,  and  rest  from  their  labors," 
Ps.  xxxvii.  37. 

3.  His  presence  gives  them  rest  in  the  world  to  come.  Their  bodiesshall 
rest  in  certain  hope  of  a  glorious  resurrection  to  eternal  life  ;  and  their  spi- 
rits shall  enter  into  the  joy  of  the  Lord,  2  Cor.  v.  8.  His  immediate 
presence  will  constitute  their  perfect  and  everlasting  rest,  dignity,  and  blessed- 


S4  GOD. 

ness,  Ps.  xvii.  15.  There  they  will  rest  from  every  enemy,  affliction,  and 
trouble ;  for  "  in  his  presence  there  is  fulness  of  joy,  and  pleasures  for  ever- 
more," Rev.  vii.  14 — 17. 

From  this  subject  we  may  learn. 

1.  The  character  of  God's  people.  They  are  redeemed  and  saved  by 
grace,  and  are  heirs  of  immortal  bliss.  Rom.  viii.  17. 

2.  The  encouragement  of  the  saints.  It  is  their  ineffable  consolation  to 
know,  that  "  the  Lord  of  hosts  is  with  them,  and  the  God  of  Jacob  is  their 
refuge,"  Deut.  xxxiii.  29. 


GOD'S  CARE  FOR  HIS  PEOPLE. 

Isaiah  xliii.  2,  3. — When  thou  passest  through  the  waters,  I  will  be  with  thee  ;  and  through 
the  rivers,  they  shall  not  overflow  thee  :  when  thou  walkest  through  the  fire,  thou  shalt 
not  be  burned ;  neither  shall  the  flame  kindle  upon  thee  :  for  I  am  the  Lord  thy  God,  the 
Holy  One  of  Israel,  thy  Saviour.     (S.  S.) 

God's  goodness  to  his  people  never  appears  more  wonderful  than  Avhen 
contrasted  with  their  conduct  towards  him 

The  history  of  the  church  in  all  ages  attests  the  truth  of  the  apostle's  as- 
sertion— Rom.  v.  20. 

We  have  a  remarkable  instance  of  this  in  the  passage  before  us — 

The  Israelites  were  utterly  incorrigible — Isai.  xlii.  24,  25. 

Yet  God  forebore  to  "  make  a  full  end  of  them" — 

On  the  contrary,  to  display  the  riches  of  his  grace,  he  promised  them  his 
continued  care  and  protection,  ver.  1,  2. — 

The  text  suggests  to  our  consideration 

I.   God's  care  for  his  people 

God's  people  are  subjected  to  many  and  great  troubles 

"Fire  and  water"  are  emblems  of  heavy  calamities — 

God's  people  are  often  brought  into  them — 

All  are  taught  to  expect  them  in  their  way  to  heaven — 

The  most  eminent  saints  have  usually  the  greatest  share — Job — Asaph— 
Heman — David — Paul — 

But  God  takes  peculiar  care  of  them  in  that  state 

He  represents  himself  as  watching  them  in  the  furnace  like  a  refiner — 
Mai.  iii.  3. 

He  has  promised  they  shall  not  be  overwhelmed  by  temptation — 1  Cor. 
x.  13. 

He  vouchsafes  his  special  presence  at  those  seasons — 

Even  when  he  has  withdrawn  himself  apparently  from  his  people,  he  se- 
cretly and  imperceptibly  upholds  them — 

The  burning  bush  was  intended  to  teach  us  this — Exod.  iii.  2. 

It  has  been  experienced  by  the  saints  in  all  ages — 

David  bears  testimony  to  this  fact — Ps.  lxvi.  10 — 12.    "  We  went  through 
fire  and  through  water.'''' 

The  history  of  the  Hebrew  youths  also  attests  it — Dan.  iii.  25,  27. 

The  passage  of  the  Jews  through  the  Red  Sea,  and  through  Jordan,  con- 
firms it — Isai.  li.  10. 

There  are  also  many  living  witnesses  for  the  truth  of  it — 


cod.  95 

However  great  this  mercy  is,  we  are  at  no  loss  to  assign 

II.  The  reason  of  it. 

God  is  the  Covenant  God  and  Saviour  of  his  people 

God  has  given  himself  to  his  people  by  covenant — Jer.  xxxi.  33. 

Hence  he  assumes  the  titles  "  the  God  of  Israel,"  "  the  Holy  One  of 
Israel"— 

This  implies  that  all  his  perfections  shall  be  employed  for  their  good — 

This  is  the  reason  of  his  peculiar  care  for  them 

On  account  of  this  relation  he  feels  for  them 

God  represents  himself  as  tenderly  feeling  for  his  people — 

His  compassion  towards  them  is  like  that  of  a  parent — Ps.  ciii.  13. 

He  bears  them,  like  a  nursing  mother,  in  his  arms — Isai.  lxiii.  9. 

He  considers  every  injury  done  to  them,  as  done  to  himself — Zech.  ii.  8. 

He  sympathizes  thus  on  account  of  his  relation  to  them — Jer.  xxxi.  20. 

On  this  account  also  he  is  interested  in  them 

He  has  purchased  and  redeemed  them  by  the  blood  of  his  Son — 

Hence  he  calls  them  his  "  purchased  possession" — 

He  regards  them  as  his  "peculiar  treasure,"  the  "lot  of  his  inheri- 
tance"— 

He  promises  to  take  care  of  them  as  his  vineyard — Isai.  xxvii.  3. 

Hence  Moses  made  God's  interest  in  his  peeple  a  plea  for  his  forbearing 
to  destroy  them — Exod.  xxxii.  11. 

Hence  David  also  urged  this  plea  on  his  own  behalf — Ps.  cxix.  94. 

On  this  account  also  he  is  bound  to  them 

God  has  pledged  himself  that  "  he  will  not  forsake  his  people" — 

He  has  assured  them,  that  no  weapon  formed  against  them  shall  prosper — 

He  never  will  break  the  covenant  he  has  entered  into — Ps.  lxxxix.  34,  35. 

This  affords  a  sure  ground  of  hope  to  his  people — 

The  church  of  old  urged  it  as  a  reason  for  his  return  to  them — Is.  lxiii. 
15 — 19.     This  is  remarkable  strong. 

And  every  believer  may  adopt  the  patriarch's  plea — Gen.  xxxii.  12. 

Infer, 

1.  Of  what  importance  is  it  to  know  that  we  are  interested  in  Christ! 
We  cannot  claim  God  for  our  God  unless  we  have  believed  in  Christ— 
If  therefore  we  have  not  an  evidence  that  we  have  indeed  believed,  we  can 

derive  no  comfort  from  these  promises — 

Yea,  rather,  we  have  reason  to  fear  that  we   shall  be   overwhelmed  with 

God's  wrath,  and  be  made  to  "  dwell  with  everlasting  burnings" — 
Let  us  then  not  leave  this  matter  in  doubt  and  suspense — 
Let  us  "  flee  to  Christ  for  refuge,  as  to  the  hope  set  before  us" — 
We  may  then  assuredly  expect  these  promises  to  be  fulfilled  to  us — 

2.  What  consolation  does  the  gospel  of  Christ  afford  ! 

Every  man  must  expect  to  "  pass  through  fire  and  through  water" — 

It  is  our  appointed  way  to  the  kingdom  of  heaven — Acts  xiv.  22. 

In  the  hour  of  death,  if  not  before,  we  shall  feel  need  of  support — 

But  God  has  provided  in  the  text  abundant  consolation — 

We  need  not  fear  any  thing  whilst  we  can  rest  on  this  promise — 

Let  us  then  adopt  the  triumphant  language  of  the  Psalmist — Ps.  xxiii.  1,  4. 


96  GOD. 

GOD'S  DARK  DISPENSATIONS  TO  HIS  SAINTS. 
Gen.  xlii.  36. — And  Jacob  their  father  said  unto  them,  &c.     (H.) 

These  are  the  words  of  Jacob,  in  great  perplexity  and  distress ;  the  occa- 
sion of  which  we  are  acquainted  with  in  the  foregoing  verses  of  this  chapter. 
He  concluded  Joseph  to  be  dead,  and  looked  upon  Simeon  as  lost ;  in  both 
which  he  was  mistaken:  and  the  thoughts  of  parting  with  Benjamin  cut  him 
to  the  heart,  as  if  it  were  to  send  him  to  the  grave  ;  and  therefore  he  cries 
out,  "  All  these  things  are  against  me."  But  Joseph  was  safe  in  honor, 
Benjamin  would  be  so  too,  and  well  received  ;  Simeon  would  be  set  at  liber- 
ty, all  the  family  would  be  kindly  entertained,  and  the  father  sent  for,  to  be 
nourished  by  his  beloved  son ;  and  thus  all  was  making  for  his  comfort  and 
advantage,  that  appeared  so  black  and  dismal,  and  from  whence  he  expected 
nothing  but  ruin.     And,  as  Jacob's  is  not  a  singular  case,  I  shall  endeavor, 

I.  To  show  God's  dealings  with  his  people,  even  when  he  is  working 
their  deliverance,  and  designs  their  good,  are  often  dark  and  intricate. 

1 .  This  was  the  case  with  Jacob.  God  designed  the  preservation  of  him 
and  his  family  in  Egypt,  by  Joseph's  advancement  there  ;  but  how  unlikely 
the  means  he  made  use  of,  in  order  to  it,  and  yet  how  wonderfully  was  the 
end  proposed,  accomplished. 

2.  Thus  it  was  with  the  deliverance  of  Israel  from  Egypt,  four  hundred 
and  thirty  years  after.  They  were  exceedingly  oppressed  by  Pharaoh ;  see 
the  complaints  of  the  people  to  Moses  and  Aaron ;  Ex.  v.  21  ;  and  the  com- 
plaint of  Moses  before  the  Lord,  on  the  same  occasion ;  ver.  22,  23  ;  and 
after  they  were  brought  a  little  on  their  way  out  of  Egypt,  their  danger  was 
increased,  chap.  xiv.  8,  9.  The  pursuing  army  was  behind,  the  sea  before, 
on  either  hand  mountains,  that  forbade  their  flight  or  escape  ;  to  all  appear- 
ance, every  thing  was  working  towards  their  destruction  ;  and  yet  this  was 
the  way  that  God  took  to  accomplish  their  deliverance,  by  opening  the  sea  to 
give  them  passage,  and  drowning  their  enemies,  who  ventured  to  follow 
them.     Ver.  26—28. 

3.  Thus  it  was  with  Daniel,  and  the  three  Hebrew  worthies.  God  resolv- 
ed to  deliver  and  save  them :  but  the  way  in  which  he  chose  to  do  it,  was  by 
suffering  the  first  to  be  cast  into  the  lions'  den,  and  the  others  into  the  fiery 
furnace,  and  yet  by  keeping  them  unhurt,  to  the  confusion  of  their  enemies. 

4.  David  was  designed  for  a  throne,  and  anointed  to  it:  but,  before  he 
reached  it,  he  was  driven  from  place  to  place,  as  a  partridge  upon  the  moun- 
tains ;  and  reduced  to  that  distress,  that  he  seemed  to  conclude  his  case  des- 
perate, and  his  destruction  certain.      1  Sam.  xxvii.  1. 

5.  Such  also  were  God's  dealings  with  Job:  he  resolves  to  bless  Job's 
latter  end  more  than  his  beginning,  but  how  unlikely  a  way  to  this,  to  be 
stripped  of  all,  and  reduced  to  the  deepest  distress  ;  to  be  plundered  by  his 
enemies,  censured  by  his  friends,  Satan  let  loose  in  the  sorest  manner  to 
afflict  him,  and  God  writing  bitter  things  against  him.  Who  could  have 
thought,  that  saw  him  in  his  low  condition,  that  the  issue  would  have  been 
so  bright  and  blessed. 

Thus  God's  dealings  with  his  servants  have  often  a  sad  aspect,  as  if  he 
was  set  on  their  destruction ;  when  he  is  consulting  their  truest  advantage, 
and  promoting  their  salvation.  Verily  he  is  a  God  that  hideth  himself,  when 
he  is  at  the  same  time  the  God  of  Israel,  the  Saviour.  Wraps  himself  in 
clouds  and  darkness,  before  he  shines  through  to  their  comfort.  But  this 
leads  me  to  consider, 


GOD.  97 

II.  Whence  it  is  that  a  child  of  God  may  be  ready  to  conclude  that  to  be 
against  him,  which  is  really  for  him. 

1.  This  proceeds  from  their  weakness  of  faith,  as  to  Grid's  wisdom  and 
power,  faithfulness  and  love.  We  are  slow  of  heart  to  believe,  that  he  is 
able  to  bring  good  out  of  evil,  and  light  out  of  darkness;  that  he  hath  hidden 
designs  to  serve  by  all  his  dealings  with  his  servants,  which  he  knows  how 
to  bring  about,  and  will  not  fail  to  do  in  the  appointed  way  and  time,  which 
are  always  to  be  left  to  him,  who  is  wonderful  in  counsel,  and  excellent  in 
working. 

2.  By  looking  to  Providence,  and  loosing  sight  of  the  promhe.  Rom. 
viii.  28. 

3.  Judging  by  sense.  When  afflicted  and  pained,  we  are  apt  to  feel  and 
complain,  that  "  all  these  tilings  are  against  us  ;"  but  faith  speaks  in  a  very 
different  language.     Ps.  Ixxiii.  1. 

4.  By  looking  down  to  the  present  world,  and  our  interest  in  it.  When 
this  is  chiefly  regarded,  that  which  tends  to  lessen  our  comforts  in  it  may  be 
thought  to  make  against  us  ;  but  that  which  is  contrary  to  our  temporal  wel- 
fare, may  promote  our  everlasting  happiness. 

5.  Through  rashness  ;  viewing  only  a  part  of  his  work,  and  not  waiting 
for  the  issue.  Jacob,  who  cried  out  so  passionately,  "  all  these  things  are 
against  me,"  in"  the  end  discovered  Ids  mistake. 

G.  Through  not  attending  to  the  usual  method  of  God's  dealing  with,  his 
people,  and  our  own,  and  othc/rs'  experience  of  the  happy  purposes  he  has 
served  by  it.  He  makes  rich,  by  first  making  poor:  he  heals  by  wounding 
and  making  them  sick :  he  quickens  in  the  way  to  heaven,  and  better  pre- 
pares them  for  it,  by  all  the  sufferings  of  the  present  life.     2  Cor.  iv.  17. 

III.  The  grounds  upon  which  we  may  conclude  that  what  the  Christian 
apprehends  to  be  against  him,  shall  in  the  end  terminate  in  his  favor. 

1.  From  God's  relation  to  him  :  God  is  his  Father;  Rom.  viii.  15  ;  and  is 
particularly  concerned  for  his  good  and  happiness,  even  in  affliction  and  dis- 
tress.    Heb.  xii.  10. 

2.  From  God's  love  to  him.  See  his  language  to  his  people ;  Isa.  xliii. 
4  :  and  this  love  will  engage  all  his  perfections  for  them. 

3.  From  his  express  promises.  Rom.  viii.  28.  Things  shall  have  a  bet- 
ter issue  than  they  expected.  He  that  dwelleth  in  the  secret  place  of  the 
Most  High  shall  abide  under  the  shadow  of  the  Almighty,  and  there  be  safe 
from  fear  of  evil.     Isa.  xl.  1,  2. 

IV.  Why  is  it  that  the  Lord  chooses  this  way  to  promote  the  best  inter- 
ests of  his  followers.  m 

That  he  really  does  so,  is  clear  from  Jacob's  case  ;  and  what  we  some- 
times think  to  be  a  judgment,  is  a  mercy.  The  fish  that  swallowed  Jonah 
was  a  mean  to  bring  him  to  shore.      This  way  the  Lord  chooses, 

1.  For  his  own  glory,  as  appears  from  the  case  of  Lazarus.     John  xi.  4. 

2.  To  discover  their  corruption,  and  to  try  their  graces.     Dent.  viii.  2. 

3.  To  quicken,  and  make  them  more  earnest  in  prayer.  The  more  dark 
his  dispensations  are,  the  more  fervent  and  enlarged  we  should  be  in  prayer; 

4.  To  sweeten  and  endear  the  mercy  he  grants  them,  after  ail  their  iears 
and  doubting  to  the  contrary. 

5.  To  heighten  their  thanksgiving  for  the  mercy  bestowed.  How  thank- 
ful must  Jacob  have  been,  after  all  his  difficulties,  to  find  his  children  all  alive 
and  well.  How  was  the  thanksgiving  of  Israel  enlarged,  upon  their  deliver- 
ance from  danger  at  the  Red  Sea!     It  produced  the  song,  Ex.  xv. 

Application. 
13 


98  G0U- 

1.  Let  us  be  anxiously  careful  to  assure  ourselves,  as  to  our  special  rela- 
tion to  God,  as  his  children  in  covenant  with  him,  devoted  to  his  service. 

2.  Let  us  be  aware  of  judging  God's  purposes  of  grace  by  the  external 
dispensations  which  make  way  to  bring  them  into  effect.  The  promise  is 
often  just  about  to  be  fulfilled,  when,  to  an  eye  of  sense,  it  seems  at  the. 
greatest  distance.  In  the  evening-time,  when  least  expected,  it  shall  be  light. 
Wherefore, 

3.  Beg  that  faith  may  not  fail,  when  surrounding  circumstances  seem  dark 
and  dismal.  In  every  place  he  can  come  to  us,  and  in  the  deepest  distress 
he  can  relieve  us.     Isa.  xli.  10. 

4.  Beware  of  entertaining  narrow  thoughts  of  God  in  the  deepest  distress. 
Believe  him  always  the  same  whatever  changes  you  meet  with. 

Lastly,  While  you  are  apt  to  say  on  earth,  "  all  these  things  are  against 
me,"  press  on  with  greater  earnestness  to  heaven.  There  all  your  tears  shall 
be  wiped  away;  and  there  you  shall  have  "fulness  of  joy,  and  pleasure 
for  evermore." 


THE  LOVE  OF  GOD  TO  THE  WORLD. 

John  iii.  16. — "  God  so  loved  the  world,"  &c.     (P.) 

In  the  former  part  of  this  chapter,  we  have  an  interesting  conversation  re- 
corded between  our  Lord  and  Nicodemus,  an  eminent  Jew.  He  instructs 
him  respecting  the  nature  of  the  new  birth,  his  design  in  coming  into  the 
world,  and  the  happiness  of  those  who  receive  him. 

Let  us  contemplate, 

I.  The  unspeakable  love  of  God.     "  God  so  loved  the  world. 

Man,  in  consequence  of  his  apostacy  from  God,  had  fallen  into  an  abyss 
of  misery,  from  which  he  could  never  have  extricated  himself ;  but  "  God  so 
loved  the  world,"  &c.  What  Avorld?  The  expression  admits  of  different 
acceptations  :  sometimes  it  is  applied  to  the  universe,  the  heavens,  the  earth, 
the  sea,  the  elements,  angels,  men,  animals,  &c.  Sometimes  it  is  used  in 
scripture,  when  speaking  of  the  Roman  empire,  as  Matt.  iv.  8  ;  at  other  times 
the  Jewish  nation,  Luke  ii.  1;  but  here  it  means  the  world  of  his  intelligent 
creatures,  the  human  race,  1  John,  ii.  2..  "  God  so  loved,"  &c.  ;  how 
much,  the  Apostle  could  not  tell.  "  There  is,"  (as  an  eminent  commentator 
justly  observes,)  *  an  eternity  of  meaning  in  the  word  '  so,'  which  we  must 
die  to  know."  The  expression  is  most  vehement  and  forcible — "  God  so 
loved,"  &c,  so  richly,  so  freely,  so  inexpressibly,  so  infinitely. 
His  love  to  the  world  was, 

1.  Unmerited.  There  was  nothing  in  man  to  attract  it,  much  less  to  merit 
it.  We  were  guilty,  and  rebellious  against  him  ;  but  notwithstanding  this, 
"  God  so  loved,"  &c. 

2.  Universal. "The  world."     It   was    designed    and   intended    tor   the 

world.  Hence  our  Lord's  final  commission  to  his  disciples  was,  "  Go  ye  in- 
to all  the  world,"  &c.    Mark  xvi.  15. 

3.  Unsolicited Though  a  blessing  so  rich  and  valuable,  and  so  much 

needed  by  man,  yet  it  was  never  implored  by  him.  For  we  were  not  only 
enemies,  but  in  a  state  of  spiritual  darkness,  when  we  were  reconciled  to 
God  by  the  gift  of  his  Son.     It  was, 


GOD.  99 

4.  Unparalleled.     No  human  being  could  have  equalled  this  act  of  mercy. 

"  Love  so  amazing,  so  divine,  demands,"  &c. 

5.  Incomprehensible. 

"  God  only  knows  the  love  of  God." 

II.  The  evidence  or  manifestation  of  that  love.  "  He  gave  his 
only,"  &c. 

1.  Intentionally.  "He  was  the  Lamb  slain  from  the  foundation  of  the 
world,"  Rev.  xiii.  8.  When  man  sinned,  it  was  promised  "the  seed  of  the 
woman  shall  bruise  the  serpent's  head,"  Gen.  iii.  15.  This  promise  was 
renewed  to  Abraham,  Isaac  and  Jacob,  as  well  as  to  most  or  all  of  the  pro- 
phets— "And  in  thy  seed  shall  all  the  nations  of  the  earth  be  blessed." 
Gen.  xxii.  18. 

He  gave  his  Son, 

2.  Typically.  Under  types,  and  shadows,  and  emblematical  representa- 
tions. Isaac,  and  Jacob,  and  Joseph,  and  Jonah,  were  all  types  of  Christ, 
Matt.  xii.  40.  The  rock,  the  manna,  the  brazen  serpent,  were  each  of  them 
typical  of  him  who  "  came  into  the  world  to  save  sinners."  He  gave  his 
Son, 

3.  Prophetically.  "A  prophet  shall  the  Lord  yonr  God  raise  unto  you  ; 
him,"  <fce.  "Behold,  a  virgin  shall  conceive,"  &c,  Isa.  vii.  14.  "His 
name  shall  be  called,  Wonderful,"  &c.  Isa.  ix.  6.  "Behold  I  lay  in  Zion  for 
a  foundation,"  &c,  Isa.  xxviii.  16.  "  He  is  despised  and  rejected  of  men," 
&c,  Isa.  liii.  3.     "Rejoice  greatly,  O  daughter  of  Zion,"  &c,  Zech.  ix.  9. 

4.  Actually.  "When  the  fullness  of  the  time  was  come,  God  sent  forth," 
&c,  Gal.  iv.  4.  He  was  born  in  Bethlehem,  fled  to  Egypt  from  the  rage  of 
Herod,  returned  back  again  to  Nazereth,  and  continued  there  till  he  com- 
menced his  public  ministry. 

III.  The  grand  design  intended  :  "  That  whosoever  believeth,"  &c. 
Thus  faith  is  the  key  by  which  we  unlock  all  the  divine  promises,  and  by 
which  we  become  interesterl  in  all  the  blessings  of  the  gospel.     It  implies, 

1.  The  assent  of  the  understanding.  "Rabbi,  thou  art  the  Son  of  God," 
&c,  John  i.  49. 

2.  That  we  receive  him  in  all  his  offices,  as  our  teaching  prophet,  our  aton- 
ing priest,  and  our  ruling  king.  And,  "  as  many  as  received  him,  to  them," 
&c.  John  i.  12. 

8.  That  we  rely  upon  him  for  the  pardon  of  our  sins,  the  acceptance  of  our 
persons,  and  the  sanctincation  of  our  natures.  Such  is  the  faith  that  is  neces- 
sary to  salvation ;  the  object  of  which  is  Christ,  and  the  end  of  which. is  full 
salvation.  • 

1.  "  That  we  might  not  perish."  The  meaning  of  this  emphatic  expres- 
sion is  the  same  as  "losing  the  soul,"  Matt.  16,  26.  It  means  to  be  eter- 
n  illy  lost — to  be  ruined — to  be  damned  ;  for  "  he  that  believeth  shall  be 
saved  ;  but  he,"  &c.  Mark,  xvi.  16.  It  is  to  sink  into  everlasting  darkness — 
to  endure  unquenchable  fire — to  bear  inexpressible  misery.     It  is 

"  To  writhe,  to  pant,  to  toss  beneath  the  load, 
And  bear  the  weight  of  an  offended  God." 

It  is  banishment  from  the  presence  of  the  Lord,  and  from  the  glory  of  his 
power ;  for  "  the  wicked  shall  be  turned  into  hell," 

2.  "That  we  might  have  everlasting  life."     He  came,  that  he  might  pur- 


100  GOD. 

chase  "  everlasting  life  ;"  and  this  life  begins  in  the  soul  on  earth  ;  for  what 
is  grace,  but  glory  begun  ;  and  glory  but  grace  consumated  and  perfected  ? 
He  came  to  give  a  legal  title  to  eternal  life.  "  Eye  hath  not  seen,  nor  ear 
heard,  nor  heart  conceived,  what  God  hath  prepared  for  them  that  love  him." 
He  came  that  he  might  become  an  expiatory  sacrifice  for  sin.  None  could 
accomplish  this  grand  design  but  him.  "  He  that  spared  not  his  own  Son, 
but  freely  delivered,"  &c,  Rom.  viii.  32.  He  came  that  he  might  exalt  us 
to  glory.  Hence,  he  is  not  only  "  the  author,  but  the  finisher  of  our  salva- 
tion. He  not  only  begins,  but  carries  on  the  work,  till  the  top  stone  is 
brought  forth  with  shoutings  of  "Grace,  grace  unto  it." 

Improvement, 

1.  Address  those  who  disregard  and  slight  this  love.  The  greatest  bles- 
sing God  bestowed  upon  the  world,  will  be  to  you  the  greatest  curse.  O 
harden  not  your  hearts  against  his  love,  but  melt  beneath  its  influence. 

"  His  offered  benefits  embrace, 
And  freely  now  be  saved  by  grace." 

Some  may  limit  the  mercy  of  the  Holy  One;  but  listen  to  his  own  word, 
and  hear  the  rich  encouragement  he  offers  you  himself — "Ho  every  one  that 
thirsteth,"  &c. 

2.  Let  those  who  enjoy  the  benefits  of  Christ's  atonement,  and  who  feel 
his  love  shed  abroad  in  their  hearts,  "  hold  fast  the  beginning  of  their  confi- 
dence, steadfast  unto  the  end,"  Heb.  iii.  14.  And,  finally,  brethren,  "be  ye 
steadfast  and  unmoveable,  always  abounding  in  the  work  of  the  Lord ;  for  as 
much  as  ye  know  that  your  labor  shall  not  be  in  vain  in  the  Lord,"  which 
may  God  of  his  infinite  mercy  grant,  for  his  name's  sake,   Amen. 


THE  NAME  OF  THE  LORD  A  STRONG  TOWER. 

Prov.  xviii.  10. — The  name  of  the  Lord  is  a  strong  tower:  the  righteous  runneth  into  it, 

and  is  safe.     (H.  H.) 

L\  the  Proverbs  of  Solomon  we  must  not  expect  to  find  long  and  accurate 
statements  of  Divine  truth,  nor  elevated  strains  of  devotion  founded  upon  it: 
the  scope  of  the  book  is  rather  by  brief  sentences  to  fix  upon  the  mind  truths 
already  acknowledged,  and  to  shew  the  excellency  of  them  in  their  effects. 
The' passage  before  us  is  very  instructive  in  this  view,  namely,  as  illustrating 
the  blessedness  attendant  on  true  p?ety.  But  it  commends  itself  to  us  yet 
more  forcibly,  by  exhibiting  a  contrast  between  the  dispositions  and  habits 
which  religion  inspires,  and  those  which  are  indulged  by  the  whole  ungodly 
world.  The  text  informs  us  what  "the  righteous  man"  does:  the  verse  fol- 
lowing our  text  informs,  us  what  the  worldling  does  :  the  one  makes  God  his 
refuge ;  the  other  trusts  in  his  wealth,  or  some  other  idol  equally  vain  :  the 
one  founds  all  his  hopes  on  God,  as  made  known  to  us  in  the  Scriptures  of 
Truth ;  the  other,  on  some  vanity,  that  has  no  title  to  confidence  but  "in  his 
own  conceit." 

It  was  to  mark  this  contrast  that  the  blessedness  mentioned  in  our  text  was 
confined  to  "  the  righteous."  Solomon  did  not  mean  to  intimate,  that  an 
unrighteous  man,  if  he  would  flee  to  this  tower,  should  be  shut  out:  for  the 
most  unrighteous  man  in  the  universe  is  invited  to  come  to  it;  and,  like  the 


GOD.  ^  101 

cities  of  refuge,  its  gates  stand  open  day  and  night  for  the  admission  of -all 
who  desire  to  flee  to  it  for  refuge.  But  the  truth  is,  that  none  but  the  right- 
eous will  run  to  it :  none  but  they  who  are  sensible  of  their  guilt  and  dan- 
ger, and  are  fleeing  in  earnest  from  the  wrath  to  come,  will  enter  in.  All 
others  deny  the  necessity  of  submitting  to  so  humiliating  a  measure  :  they 
think  they  are  safe  enough  without  it.  The  believing  penitent,  on  the  con- 
trary, is  thankful  for  such  a  refuge,  and  is  in  the  habit  of  running  to  it  on 
ry  occasion :  and  therefore  to  him,  and  to  him  alone,  is  the  security  con- 
fined. 

To  elucidate  the  passage,  we  will  endeavor  to  unfold, 

I.  The  character  of  God — 

By  "  the  name  of  the  Lord"  we  are  not  to  understand  the  mere  word,  Je- 
hovah, as  though  that  would  afford  Us  any  security.  This  is  a  vain  and  fool- 
ish superstition,  that  has  no  foundation  whatever  in  the  Oracles  of  God. 
But,  by  "  tlie  name  of  the  Lord1'  we  must  understand  his  character;  as  we 
learn  from  that  expression  of  David,  "  They  that  know  thy  name,"  i.  e.  thy 
character,  "  will  put  their  trust  in  thee."  Ps,  ix.  10.  Consider  then  the 
character  of  Jehovah, 

1.  As  described  by  himself — 

God,  in  infinite  condescension,  was  pleased  to  make  known  himself  to 
Moses,  and  by  an  audible  voice  to  "  proclaim  his  name  :"  Exod.  xxxiv.  5  ; 
"  The*  Lord  passed  by  and  proclaimed,  The  Lord,  the  Lord  God,  merciful 
and  gracious,  long-suffering,  and  abundant  in  goodness  and  truth  ;  keepino- 
mercy  for  thousands,  forgiving  iniquity,  transgression  and  sin,  and  that  will 
by  no  means  clear  the  guilty."  Exod.  xxxiv.  6,  7.  Now  we  would  ask 
the  trembling  sinner,  What  character  he  would  wish  Jehovah  to  bear? 
Would  he  wish  God  in  no  instance  to  testify  his  displeasure  against  sin,  but 
to  treat  all  men  alike,  putting  no  difference  between  "  the  guilty"  who  are 
going  on  in  all  manner  of  wickedness,  and  the  penitent,  who  are  turning 
from  all  iniquity?  No:  there  is  not  a  penitent  in  the  universe  that  would 
wish  God  to  act  in  a  way  so  unworthy  of  his  divine  majesty.  But  if  he 
desire  to  be  assured  of  mercy  to  returning  penitents,  it  is  not  possible  that 
any  words  he  could  devise  could  more  richly  portray  this  attribute,  than  those 
which  God  himself  has  used.  Consider  them  distinctly  and  separately, 
■ and  see  how  constantly  they  have  been  verified  towards  you  hither- 
to, and  how  abundantly  they  contain  all  that  you  can  desire. 
2.   As  revealed  to  us  in  Christ  Jesus — 

The  Lord  Jesus  Christ  is  "  Emmanuel,  God  with  us  ;"  and  he  is  particu- 
larly called,  "  The  image  of  the  invisible  God,"  because  in  him  the  whole 
character  of  the  Deity  is  made,  as  it  were,  visible  to  mortal  men.  He  is 
'•  the  brightness  of  his  Father's  glory,  and  the  express  image  of  his  person;" 
and  his  whole  character  is  marked  in  the  name  given  him  before  he  was  con- 
ceived in  the  womb.  Matt.  i.  21,  23.  The  name  "Jesus"  is  the  same  with 
Joshua,  or  "Jehoshua,"  that  is.  Jah  Osea,  Divine  Saviour.  What  a  srlori- 
ous  and  comprehensive  name  is  ibis  !  All  that  he  has  done  and  suffered  for 
us,  and  all  that  he  has  promised  to  us,  is  contained  in  it;  together  with  his 
perfect  sufficiency  for  all  that  he  has  undertaken  to  effect,  The  trembl 
sinner  finds  in  the  very  name  of  Jesus  a  pledge  of  all  that  he  wants. 
sides,  whilst  we  contemplate  him  in  the  whole  of  his  work  and  offices,  we 
cpressly  authorized  to  apply  to  ourselves  the  benefit  of  them  all,  an  '  > 
call  him,  '•  The  Lord  our  Righteousness."  Jen  xxiii.  6.  Follow  this  idea 
in  all  its  bearings,  and  what  unsearchable  mysteries  of  love  and  mercy  will 
it  unfold  to  our  view  ! 

Such  being  the  name  and  character  of  God,  let  us  contemplate, 


102  GOD. 

II.  The  interest  we  have  in  it — 

It  is  indeed  "  a  strong  tower" — 

Consider  every  perfection  of  the  Deity :  there  is  not  one  which  is  not  "  a 
chamber  where  we  may  hide  ourselves  till  every  calamity  be  overpast."  Isa. 
xxvi.  20.  The  wisdom,  the  goodness,  the  love,  the  power,  the  faithfulness 
of  Jehovah ;  who  that  is  encompased  by  them  does  not  feel  himself  in  an 
impregnable  fortress?  Truly  they  are  not  merely  a  wall,  but  "  a  wall  of 
fire5'  round  about  the  righteous;  of  fire,  which  whilst  it  protects  the  fugitive, 

will  devour  the  assailant. What  a  tower  too  is  the  Lord  Jesus  Christ 

in  the  whole  of  his  work  and  offices  !  Well  is  he  said  to  be  "  a  strength  to 
the  poor,  a  strength  to  the  needy  in  his  distress,  a  refuge  from  the  storm,  a 
shadow  from  the  heat,  when  the  blast  of  the  terrible  ones  is  as  a  storm 
against  the  wall."  Isai.  xxvi.  4.  Yes,  "  the  man"  Christ  Jesus,  in  his 
Mediatorial  character,  is  such  "  a  hiding-place,"  Isai.  xxxii.  2  ;  where  no 
adversary  shall  "  ever  penetrate." 

All  who  run  to  it  shall  "be  safe" — 

Who  shall  ever  approach  "  to  harm"  those  who  are  thus  protected  ?  1  Pet. 
iii.  13  ;  Surely  "  they  shall  be  kept  in  perfect  peace."  They  are  "  safe  :" 
safe  from  the  curses  of  the  broken  law  ;  for  "  there  is  no  condemnation  to 

them   that  are  in   Christ  Jesus"  Rom.  viii.  1  ; They  are   safe  too 

from  the   assaults  of  Satan ;  for  "  their  lives  are   hid  with    Christ  in    God," 

where  Satan  can  never  come,  Col.  iii.  3,  4, In  a  word,  they  are  safe 

from   every  kind  of  evil ;  for   God  has   said  of  those  who   make   the   Most 

High  their  habitation,  that  "  no  evil  shall  befall  them"  Ps.  xci.  9,  10  ; 

The  persecutor  may  touch  their  body,  but  cannot  reach  their  soul :  Luke  xii. 
4,  5  ;  they  shall  sooner  be  fed  with  ravens,  than  be  suffered  to  "  want  any 
manner  of  thing  that  is  good."  Ps.  xxxiv.  9,  10.  And  if  any  thing  occur 
that  has  the  semblance  of  evil,  they  may  be  assured  that  it  shall  work  for 
their  present  and  eternal  good.  Rom.  viii.  28.  2  Cor.  iv.  17,  18.  Like 
Elisha,  they  are  surrounded  with  horses  of  fire  and  chariots  of  fire  ;  2  Kings 
vi.  14 — 17;  and  any  assaults  made  upon  them  shall  only  terminate,  as  in 
Elijah's  case,  with  the  confusion  and  ruin  of  their  enemies.    2  Kings  i.  9 — 14. 

Suffer  now  a  word  of  exhortation — 

1.  Study  much  the  character  of  God — 

"  To  know  God,  and  Jesus  Christ  whom  he  hath  sent,  is,  as  our  Lord 
informs  us,  "  eternal  life."  All  other  knowledge  is  mere  vanity  in  compari- 
son of  this.  Without  this  we  have  nothing  to  warrant  our  hopes  or  to  dis- 
sipate our  fears "  Acquaint  then  yourselves   with    God,  and  be  at 

peace" < — 

2.  Maintain  constant  and  intimate  communion  with  him — 

You  know  how  a  child  runs  to  his  parent  on  every  occasion  :  do  ye  in  like 
manner  run  unto  your  God.  This  is  the  very  character  of  the  true  chris- 
tian ;  "  The  righteous  runneth  unto  God  as  his  strong  tower."  Get  to  him 
under  every  fear,  and  every  want,  and  every  distress  :  and  "cast  your  care 
on  Him  who  careth  for  you" 

3.  Assure  yourselves  of  the  safety  which  you  are  privileged  to  enjoy — 
Well  may  you  say,  "If  God  be  for  me,  who  can  be  against  me  ?"     See 

how  David  exulted  in  his  security!  Ps.  xviii.  1,  2,  and  xxvii.  1  ; 

and  learn  like  him  to  glory  in  your  God:  for  it  is  God's  desire  that  you 
should  enjoy  all  possible  consolation.  Heb.  vi.  18.  Your  Saviour  has  as- 
sured you,  that  "  none  shall  pluck  you  out  of  his  hands :"  lie  there  then  in 
peace  and  safety,  "  knowing  in  whom  you  have  believed,  and  that  he  is  able 

to  keep  that  which  you  have  committed  to  him" When   he   lias  lost 

his  power  to  save,  then,  and  not  till  then,  shall  any  enemy  prevail  against  you. 


god.  103 

GOD'S  FAITHFULNESS  TO  HIS  PROMISES. 

Joshua  xxiii.  14. — Behold,  this  day  I  am  going  the  way  of  all  the  earth  :  and  ye  know  in 
in  all  your  hearts  and  in  all  your  souls,  that  not  one  thing  hath  tailed  of  all  the  good 
things  which  the  Lord  your  God  spake  concerning  you  :  all  are  come  to  pass  unto  you  ; 
and  not  one  thing  hath  tailed  thereof.     (H.  H.) 

It  has  been  common  in  all  ages  to  pay  peculiar  attention  to  the  words  of 
dying  men  :  and  the  move  eminent  their  characters  were,  the  more  regard 
lias  been  shown  to  their  last  instructions  or  advice.  The  person  speaking  in 
the  text,  was,  in  some  points  of  view,  distinguished  even  above  Moses  him- 
self: for  though  Moses  was  the  appointed  instrument  of  bringing  the  Israel- 
ites out  of  Egypt,  he  was  forced  to  leave  them  to  the  care  of  Joshua,  who 
alone  was  commissioned  to  settle  them  in  Canaan:  and  who  was  therefore  a 
more  illustrious  type  of  Jesus,  whose  name  he  bore,*  and  whose  character  he 
prefigured.  The  dying  words  of  such  a  person,  when  speaking  too,  the  dic- 
tates of  inspiration,  may  well  be  considered  as  calling  for  more  than  ordinary 
attention  ;  especially  when  the  scope  of  them  was  to  vindicate  the  honor  of 
God,  and  they  were  delivered  in  a  way  of  solemn  appeal  to  the  whole  na- 
tion of  the  Jews.  But  they  have  yet  a  further  claim  to  our  regard,  because, 
though  primarily  applicable  to  those  to  whom  they  were  immediately  addres- 
sed, they  are  equally  applicable  to  the  Lord's  people,  in  every  place,  and 
every  age. 

To  illustrate  them  in  this  view,  we  shall, 

I.  Notice  some  of  those  good  things  which  the  Lord  our  God  has 

SPOKEN    CONCERNING    US 

In  order  to  mark  what  we  are  principally  to  insist  upon,  the  faithfulness  of 
God  in  performing  his  promises,  we  will  specify  some  that  were  made, 

I.  To  the  Church  at  large — 

God  promised  to  the  Church  the  gift  of  his  dear  Son.  Gen.  iii.  15.  Gen. 
xxii.  18.     Deut.  xviii.  18.     Isa.  vii.  14,  and  ix.  6,  and  liii.  0.     Dan.  ix.  24. 

Jer.    xxiii.   6. the    abiding   presence   of  his  Spirit.     Prov.  i.  23. 

Isa.  xxxii  15.  Ezek.  xxxvi.  25 — 27.  John  xv.  26.  John  xvi.  14.  lb. 
ver.  8.  Zech.  xii.  10.  Rom.  v.  5.  2  Cor.  i.  22. and  a  final  tri- 
umph over  all  her  enemies.  Isa.  xxvii.  2,  and  xxxiii,  20,  and  liv.  17.  Jer. 
xxxi.  35 — 37.     Matt.  xvi.  18. 

To  individual  members  in  particular — 

Though  the  names  of  individuals  are  not  specified,  their  characters  are 
delineated,  and  that  too  in  such  a  way,  that  all  who  study  the  sacred  oracles 
may  read,  as  it  were,  their  names  in  them.     There  are  distinct  promises 

made  to  the  humble.     Isa.  lxvi.  2.  Jam.  iv.  6.     Isa.  lvii.  15. the 

weak.     Isa.  xlii.  3,  4,  and  xl.  11,  and  xli.   14,   15,   17,   18.     2  Cor.  xii.  9. 

Amos  ix.  9. the  tempted.     1  Cor.  x.  13.     Heb.  ii.  18. 

the  backslidden.  Jer.   iii.    14,  22.     Hos.  xiv.   4. and  especially  to 

them  that  trust  in  God.    Isa.  xxvi  3.    Ps.  exxv.  1.  Jer.  xvii.  7.  8. 

In  that  class  is  every  rank  and  order  of  true  Christians  comprehended,  ''Ve- 
rily it  shall  be  well  with  the  righteous."     Isa.  iii.  10. 

These  are  "  great,"  "  exceeding  great  and  precious  promises  :"  2  Pet. 
i.  4.  and  the  persons  who  correspond  with  the  different  characters,  are  at 
full  liberty  to  apply  them  to  themselves. 

Having  taken  a  short  view  of  the  promises  we  may  proceed  to, 

II.  Show  the  faithfulness  of  God  in  fulfilling  them — 

*  The  names  Joshua  and  Jesus  are  the  same  in  Greek. 


104  GOD. 

There  is  in  the  minds  of  all  who  have  heard  the  Gospel,  a  general  convic- 
tion of  the  truth  and  faithfulness  of  God — 

It  is  seen  that  God  has  already  fulfilled  all  that  he  has  promised  in  refer- 
ence to  the  Church  at  large.     Besides  what  he  did  for  the  Jews,  Josh.  xxi. 

43 45,  he  has  sent  his  Son  ;  he  has  poured  out  his  Spirit;  he  has  maintained 

his  Church,  notwithstanding  all  the  efforts  that  have  been  used  both  by  men 
and  devils  to  destroy  it.  And  from  hence  we  feel  a  persuasion,  that  his  word 
shall  be  fulfilled  in  other  respects  also.  We  do  not  indeed  suffer  our  convic- 
tions to  operate  as  they  ought;  yet  Ave  revolt  at  the  idea  that  "  God  should 
lie.  Numb,  xxiii.  19,  and  we  know  that  "  he  cannot  deny  himself." 
2  Tim.  ii.  13. 

All  who  have  ever  sought  after  G®d  at  all,  have  had  proofs  of  his  veracity 
t9  their  own  experience — 

The  Israelites  "knew  in  all  their  hearts,  and  in  all  their  souls,"  that  God 
had  fulfilled  his  promises  to  them.  And  are  there  any  who  have  ever  called 
upon  him,  or  trusted  in  him,  and  not  found  him  ready  to  hear  their  prayers, 
and  to  supply  their  wants  ?  If  we  look  back  to  seasons  of  peculiar  trial, 
shall  we  not  find  some  manifestations  of  his  mercy,  sufficient  to  shew,  that,  it 
we  have  not  received  more  from  him,  it  has  been  owing  to  our  own  backward- 
ness to  ask,  rather  than  to  any  unwillingness  in  him  to  give ■  — 

Nor  can  the  whole  universe  produce  one  single  instance  wherein  his  pro- 
mises have  failed — 

We  can  make  the  same  appeal  to  you,  as  Joshua,  after  sixty  years'  expe- 
rience did  to  the  Israelites.  Bring  forth  every  promise  from  the  Bible  ;  then 
search  the  annals  of  the  world :  and  inquire  of  every  creature  in  it,  to  find 
one  single  instance  of  God's  violating  or  forgetting  a  promise ;  and  if  one 
instance  can  be  proved,  we  will  consent  that  his  word  shall  henceforth  be 
called  in  question.  Tell  us  then,  To  whom  has  he  "been  a  wilderness?" 
Jer.  ii  31.  What  penitent,  believing,  and  obedient  soul  hath  he  ever  for- 
saken ?  Heb.  xiii.  5.  Isa  xlix.  14,  15,  and  liv.  7—10.  He  himself  bids 
you  "  testify  against  him."  Mic.  vi.  3.  But  we  defy  the  whole  world  to 
impeach  his  veracity,  or  to  contradict  our  assertion,  when  we  say,  that  "a/I 
which  he  has  promised  us  is  come  to  pass;  not  one  thing  hath  failed  thereof" 
God  may  have  delayed  the  accomplishment  of  his  promises,  or  ful- 
filled them  in  a  way  that  was  not  expected  :  but  not  one  of  them  has  ever 
failed. 

Address, 

1.  Those  Avho  have  not  considered  the  faithfulness  of  God — 

In  spite  of  the  general  conviction  of  God's  truth  that  floats  upon  our 
minds,  there  is  a  proneness  in  us  to  indulge  a  thought,  that  his  mercy  will  in 
some  way  or  other  interpose  to  prevent  the  execution  of  his  threatenings. 
But  the  veracity  of  God  is  pledged  as  much  for  the  accomplishment  of  his 
threatenino-s  as  of  his  promises:  and  of  this  he  labors  in  the  most,  earnest 
manner  to  persuade  us.  Ezek.  xxiv.  13,  14.  How  many,  alas  !  are  now 
experiencing  in  hell  what  they  would  not  believe  when  they  were  on  earth  ! 
Let  us  learn  to  "  tremble  at  God's  word."  Let  us  remember,  that  though 
the  antediluvian  scoffers  said,  as  others  now  do,  "  Where  is  the  promise  of 
his  coming  ?"  1  Pet.  iii.  3 — 4,  he  did  come  at  last,  though  he  bore  with  them 
a  hundred'and  twenty  years.  And  in  like  manner  he  will  overwhelm  us  also 
at  last  with  the  deluge  of  his  wrath,  if  we  enter  not  into   the  ark  before  the 

door  be  shut  against  us ■"  We  are  going  the,  way  of  all  the  earth," 

whether  we  be  old  or  young,  rich  or  poor:  and  as  death  finds  us,  so  shall 
we  remain  forever.     Stay  not  then  till  death  overtake  you  ;  but  join  your- 


GOD.  m  105 

selves  to  the  Lord,  and  to  his  people.  "  Come  with  us,  and  we  will  do  vou 
good  ;  for  the  Lord  hath  spbh  n  good  concerning  Israeli  Numb.  x.  29. 
2.  Those  who  are  tempted  to  doubt  his  faithfulness — 
Let  not  delays  lead  you  to  harbor  unbelieving  fears.  God  sent  not  his  Son 
till  four  thousand  years  after  he  had  announced  his  purpose  to  the  world  :  nor 
did  lie  bring  Israel  out  of  Egypt  till  the  time  fixed  in  his  promises  was  just 
expired.  If  a  few  more  hours  had  elapse. 1,  his  promise  to  Abraham  had 
been  broken:  but  God  remembered  the  very  day;  and  then  inclined  the 
rebellious  Pharaoh  to  submit:  yea  he  disposed  the  Egyptians  to  "thrust  his 
people  oid"  from  their  land,  on  "  the  self-name  daf  that  he  had  fixed  430 
years  before.  Exod.  xii.  51.  Tarry  then  the  Lord's  leisure.  Take  the 
promises  of  God  as  your  support,  and  "  claim  them  as  your  heritage  forever." 
Ps.  cxix.  111.  Be  not  hasty  in  concluding  that  God  will  not  accomplish 
them.  1  Sam.  xvii.  1.  Ezek.  xxxvii.  11.  But  take  them  with  you  to  a 
throne  of  grace,  and  plead  them  as  the  saints  of  old  were  wont  to  do.  Gen. 
xxxii.  12.  Then  you  shall  find  them  all  to  be  "  yea,  and  amen,  in  Christ." 
2  Cor.  i.  20.  "  If  things  be  marvellous  in  your  eyes,  do  not  imagine  that 
they  must  therefore  be  so  in  the  eyes  of  God,  Zech.  viii.  G;  for  as  "  there 
is  nothing  too  hard  for  him"  to  do,  so  there  is  nothing  too  great,  or  too 
good,  for  him  to  give  to  his  believing  people. 
3.   Those  who  are  relying  on  his-  faithfulness — 

It  cannot  but  be  a  source  of  unspeakable  comfort  to  observe,  in  how  many 
passages  the  faithfulness  of  God  is  expressly  pledged  for  the  performance  of 
his  promises.  Does  he  promise  to  forgive  our  sins,  1  John  i.  9 ;  to  deliver 
us  from  temptation,  1  Cor.  x.  13  ;  to  further  in  us  the  great  work  of  saneti- 
fication,  1  Thess.  v.  23,  24  ;  and  to  preserve  us  to  the  end  ?  2  Thess.  iii.  3. 
We  are  told  in  each,  that  he  is  '■•faithful  to  do  it"  for  us.  It  is  also  delight- 
ful to  reflect,  that  "his  word  is  tried.  2  Sam.  xxii.  31.  Solomon's  testi- 
mony was  precisely  that  which  is  given  in  the  text,  1  Kings  viii.  56 :  and 
the  more  we  trust  in  God,  the  more  evidence  shall  we  have  that  "  he  keep- 
eth  covenant  and  mercy  to  a  thousand  generations."  Deut.  vii.  9.  But 
remember  that  his  fidelity  to  you  requires  in  you  fidelity  to  him  :  it  lays  you 
under  a  tenfold  obligation  to  "hold  fast  the  profession  of  your  faith  without 
wavering."  Ileb.x.  23.  See  then  that  ye  bear  in  mind  the  vows  that  are 
upon  you,  and  that  ye  execute  all  that  ye  have  undertaken  in  your  baptismal 
covenant.  Labor  to  be  found  "  children  that  will  not  lie  ;  so  will  He  be" 
your  faithful  and  almighty  "  Savior."     Isa.  lxiii.  8. 


.     CONFIDENCE  IN  GOD  A  SOURCE  OF  CONSOLATION. 

2  Tim.  i.  12. — I  know  whom  I  have  believed ;  and  I  am  persuaded  that  he  is  able  to  keep 
that  which  I  have  committed  unto  him  against  that  day.     (H.  H.) 

Max  is  born  to  trouble  :  and  it  is  of  the  greatest  importance  to  him  that 
he  should  know  where  to  turn  his  eyes  in  the  day  of  adversity.  The  gospel 
directs  us  to  a  reconciled  God  in  Christ  Jesus,  who  has  engaged  to  be  our 
support  and  comfort  under  every  distress.  The  christian  has  many  trials 
peculiar  to  himself:  but  the  gospel  is  fully  adequate   to  hi  ties.     Its 

power  to  support  him  may  be  seen  in  the  passage  before  us.     St.  Paul  is  ex- 
horting Timothy  to  stedfastness  in  the  cause  of  Christ:  ver.  8  ;  and,  for  his 
14 


<#>"'* 
-TT3- 


106  GOD. 

encouragement,  he  tells  him  what  was  the  ground  of  his  own  consolations 
under  the  heavy  afflictions  which  he  was  now  enduring  for  the  sake  of  Christ. 
He  tells  him,  that,  notwithstanding  he  ws.s  immured  in  a  dungeon,  and  in 
daily  expectation  of  a  violent  and  cruel  death,  he  was  neither  "  ashamed" 
nor  afraid :  for  that  he  had  a  firm  persuasion  of  God's  ability  to  keep  him  ; 
and  that  persuasion  afforded  him  ample  support. 
To  illustrate  the  text,  we  may  observe, 
I.  The  christian  commits  his  soul  to  God — 

The  apostle  doubtless  committed  unto  God  the  concerns  of  the  church: 
but  it  is  rather  of  his  soul  that  he  is  speaking  in  the  words  before  us,  because 
it  was  that  which  alone  could  be  in  danger'at  the  day  of  judgment.  In  like 
manner, 

Every  christian  commits  his  soul  to  God — 

We  know  what  it  is  to  commit  a  large  sum  of  money  to  the  care  of  a 
Banker:  and  from  thence  we  may  attain  a  just  notion  of  the  christian's  con- 
duct. He  has  a  soul  which  is  of  more  value  than  the  whole  world :  and  he 
feels  great  anxiety  that  it  should  be  preserved  safely  "  against  that  day," 
when  God  shall  judge  the  world.  But  to  whom  shall  he  entrust  it?  He 
knows  of  none  but  God  that  can  keep  it ;  and  therefore  he  goes  to  God,  and 
solemnly  commits  it  into  his  hands,  intreating  him  to  order  all  its  concerns, 
and,  in  whatever  way  he  shall  see  best,  to  fit  it  for  glory. 
To  this  he  is  prompted  by  manifold  considerations — 
He  reflects  on  the  fall  of  man  in  Paradise,  and  says,  'Did  Adam,  when 
perfect,  and  possessed  of  all  that  he  could  wish,  become  a  prey  to  the  Temp- 
ter, when  the  happiness  of  all  his  posterity,  as  well  as  his  own,  depended  on 
his  stedfastness  ;  and  can  such  a  corrupt  creature  as  I,  surrounded  as  I  am  by 
innumerable  temptations,  hope  to  maintain  my  ground  against  my  great  ad- 
versary ?  O  my  God,  let  me  not  be  for  one  moment  left  to  myself;  but  take 
thou  the  charge  of  me  ;  and  let  "  my  life  be  hid  with  Christ  in  God  :"  then, 
and  then  only,  can  I  hope,  that  at  the  last  coming  of  my  Lord  I  shall  appear 
with  him  in  glory.'     Col.  iii.  3,  4. 

He  bears  in  mind  also  his  own  weakness  and  ignorance. — He  is  consci- 
ous that  "  he  has  not  in  himself  a  sufficiency  even  to  think  a  good  thought ;" 
and  that  "  it  is  not  in  him  to  direct  his  way  aright."  Hence  he  desires  to 
avail  himself  of  the  wisdom  and  power  of  God  ;  and  cries,  "  Lead  me  in  the 
right  way,  because  of  mine  enemies :"  "  Hold  thou  me  up,  and  I  shall  be 
safe." 

But  more  especially  he  considers  the  gracious  commands  of  God'—  God 
has  not  only  permitted,  but  enjoined,  this  surrender  of  our  souls  to  him.  1 
Pet.  iv.  19,  and  Isa.  xxvi.  20.  O  what  a  privilege  does  the  christian  account 
it  to  obey  this  divine  injunction  !  How  thankful  is  he  that  God  will  condes- 
cend to  accept  this  deposit,  and  to  take  care  of  this  charge  !  Hence  he  avails 
himself  of  this  privilege,  and  says,  "  Hide  me  under  the  shadow  of  thy 
wings  !"  "  O  save  me  for  thy  mercy's  sake  I" 
Whilst  he  acts  in  this  manner, 

II.   He  is  persuaded  of  God's  ability  to  keep  him — 
He  does  not  merely  presume  upon  God's  sufficiency:  he  is  well  persuad- 
ed of  it, 

1 .  From  the  report  of  others — 

He  is  informed  by  the  Inspired  Writers,  that  God  created  the  world  out 
of  nothing;  and  that  he  upholds  and  orders  every  thing  in  it;  insomuch 
that  not  a  sparrow  falls  to  the  ground  without  his  express  permission.  Hence 
then  he  argues  ;  '  Did  God  create  my  soul,  and  can  he  not  uphold  it?     Did 


GOD.  107 

he  form  my  enemies  also,  and  can  he  not  restrain  them  ?*  Has  lie  numbered 
even  the  hairs  of  my  head,  and  will  he  overlook  the  concerns  of  my  soul 

He  is  told  that  God  is  ever  seeking  opportunities,  not  only  to  exert,  but 
also  magnify,  his  power  in  his  people's  cause.  2  Chron.  xvi.  9..  This  is 
meant  by  "shewing  himself  strong."  Shall  all  that  vigilance,  then,  be  ex- 
ercised in  vain  ?  or  shall  any  be  able  to  prevail  against  him  ? 

He  is  assured  also  that  God  never  yet  lost  one  whom  he  had  undertaken 
to  keep:  he  never  suffered  "one  of  his  little-ones  to  perish."  Matt,  xviii. 
14.  "  None  was  ever  plucked  out  of  his  hand;"  John  x.  28,  29;  not  the 
smallest  grain  of  wheat,  however  agitated  in  the  sieve,  was  ever  permitted  to 
fall  upon  the  earth."  Am.  ix.  9.  '•  The  gates  of  hell  have  never  been  able 
to  prevail  against  his  church."  Then,  says  the  christian,  "  I  will  trust,  and 
not  be  afraid."  My  Saviour,  in  the  days  of  his  flesh,  "lost  none  that  had 
been  given  him  :"  John  xviii.  9  ;  "  AVhom  he  loved,  he  loved  to  the  end  ;" 
John  xiii.  1  ;  and  therefore  I  am  persuaded  he  will  perfect  that  which  con- 
cerneth  me,  Ps.  cxxxviii.  8,  and  "  complete  in  me  the  good  work  he  has  be- 
gun."    Phil.  i.  6. 

2.   From  his  own  experience— 

The  christian  well  remembers  what  he  was  by  nature  ;  and  knows  by  daily 
experience  what  he  should  yet  be,  if  Omnipotence  were  not  exerted  in  his 
support.  And  hence  he  argues  thus  ;  '  Has  God  created  me  anew,  and  by 
an  invisible,  but  almighty,  influence  turned  the  tide  of  my  affections,  so  that 
they  now  flow  upward  to  the  fountain  from  whence  they  sprang;  and  can  he 
not  keep  me  from  going  back  ?  Has  he  kept  me  for  many  years,  like  the 
burning  bush,  encompassed,  as  it  were,  with  the  flame  of  my  corruptions, 
yet  not  consumed  by  it;  and  "  can  any  thing  be  too  hard  for  him  ?" 

These  arguments  are  indeed  of  no  weight  for  the  conviction  of  others  ;  but 
to  the  christian  himself  they  are  a  source  of  the  strongest  conviction,  and  of 
the  richest  consolation :  yea,  from  these,  more  than  from  any  others,  he  is 
enabled  to  say,  "  I  knoiu  whom  I  have  believed." 

Moreover, 

III.  This   persuasion    is  a  strong    support    to    him    under   all    his 

TRIALS 

Many  are  the  difficulties  of  the  christian's  warfare  :  but  a  persuasion  of 
God's  ability  to  keep  him, 

1.  Encourages  him  to  duty — 

The  path  of  duty  is  sometimes  exceeding  difficult:  and  too  many  have 
fainted  in  it,  or  been  diverted  from  it.  But  we  may  see  in  the  Hebrew  youths 
what  a  persuasion  of  God's  power  will  effect.  They  braved  the  furnace 
itself,  from  the  consideration  that  God  could  deliver  them  from  it,  or  support 
them  in  the  midst  of  it.  Dan.  iii.  17,  18.  And  thus  will  every  christian 
"  encourage  himself  in  God,"  and  "  be  strong  in  the  Lord  and  in  the  power 
of  his  might." 

2.  Strengthens  him  for  conflict- 
Under  temptations  of  Satan,  or  the  hidings  of  God's  face,  the  most  exalted 

christian  would  sink,  if  he  were  not  supported  by  this  hope  :  "  I  had  faint- 
ed," says  David,  "  unless  I  had  believed  verily  to  see  the  goodness  of  the 
Lord  in  the  land  of  the  living."  But  the  thought  that  the  grace  of  Christ  is 
sufficient  for  him,  will  turn  all  his  sorrows  into  joy  :  2  Cor.  xii.  9,  and  Rom. 

*See  Ibis  argument  suggested  by  God  himself,  Tsai.ih  liv.  15 — 17.  q.  d.  "  Your  enemies 
are  forming  weapons ;  but  I  formed  them  :  and  whatever  skill  they  exercise,  I  will  defeat 
their  attempts." 


108  GOD.       - 

vii.  24;  he  will  chicle  his  dejected  spirit,  Ps.  xlii.  11,  and  return  again  to  the 
charge,  knowing  that  at  last  "  he  shall  be  more  than  conqueror  through  Him 
that  loved  him."     Rom.  viii.  37. 

3.  Enables  him  to  endure  sufferings — 

Many  and  great  were  the  sufferings  of  St.  Paul;  yet  says  he,  "  None  of 
these  things  move  me,  neither  count  I  my  life  dear  unto  myself."  Tims 
every  christian  must  "  go  through  much  tribulation  in  the  way  to  the  king- 
dom :"  but  he  learns,  not  only  to  bear,  but  to  "glory  in  tribulation,"  because  it 
gives  him  a  more  enlarged  experience  of  God's  power  and  grace,  and  there- 
by confirms  his  hope,  which  shall  never  make  him  ashamed.    Rom.  v.  3 — 5. 

4.  Assures  him  of  final  victory — 

Those  who  have  not  just  views  of  God  are  left  in  painful  suspense :  but 
they  who  know  whom  they  have  believed,  are  as  much  assured  of  victory, 
as  if  all  their  enemies  were  lying  dead  at  their  feet.  Compare  Isa.  1.  7 — 9, 
with  Rom.  viii.  33 — 39. 

We  shall  further  improve  the  subject, 

1.  For  conviction — 

All  persons  are  ready  to  think  that  they  are  possessed  of  true  and  saving 
faith.  But  faith  is  not  a  mere  assent  to  the  truths  of  the  gospel,  or  even  an 
approbation  of  them.  It  includes  three  things ;  A  committing  of  the  soul 
to  Christ ;  a  persuasion  of  his  ability  to  save  us  ;  and  a  determination  to 
go  forward  in  dependence  xipon  him,  doing  and  suffering  whatever  we  are 
called  to  in  the  path  of  duty. 

Have  we  this  faith  ? 

2.  For  consolation — * 

If  there  be  any  amongst  us  weak  and  dejected,  let  them  turn  their  eyes  to 
God  as  their  almighty  friend.  Let  them  know  that  "  He  is  able  to  make 
them  stand:"  Rom.  xiv.  4;  he  is  "able  to  make  all  grace  abound  towards 
them,  that  they,  having  always  all-sufficiency  in  all  things,  may  abound  unto 
every  good  work."  2  Cor.  ix.  8.  It  is  God  himself  who  suggests  to  the 
fainting  soul  these  very  considerations  ;  and  he  requires  nothing*  but  that  we 

wait  on  him  in  order  that  we  may  experience  their  truth  and  efficacy 

Isai.  xl.  27—31. 

"Now  unto  Him  that  is  able  to  keep  us  from  falling,  and  to  present  us 
faultless  before  the  presence  of  his  glory  with  exceeding  joy,  to  Him  be 
glory  and  dominion  for  ever  and  ever,  Amen."     Jude,  ver.  24,  25. 

*If  this  were  the  subject  of  a  funeral  sermon,  the  excellencies  ef  the  deceased  might 
here  be  enumerated,  and  the  survivors  be  comforted  by  the  consideration  that  their  keeper 
lives  for  ever. 


LOVE  TO  GOD,  THE  GREAT  COMMANDMENT. 

Mark  xii.  28— 30—  And  one  of  the  Scribes  came,  and  having  heard  them  reasoning  together, 
and  perceiving  that  he  had  answered  them  well,  asked  him,  Which  is  the  first  command- 
ment of  all?  And  Jesus  answered  him,  The  first  of  all  the  commandments  is,  Hear,  O 
Israel,  The  Lord  our  God  is  one  Lord :  and  thou  shalt  love  the  Lord  thy  God  with  all 
thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength :  This 
is  the  fust  commandment.     (H.  H.) 

It  is  no  uncommon   thing  for  those  who  plainly  declare   the  truth,  to  bo 
beset  by  cavillers — 


GOD.  109 

Our  Lord  who  spake  as  never  man  spake,  endured  continually  the  contra- 
diction of  sinners  against  himself — 

He  had  been  captiously  interrogated  by  Pharisees,  Herodians,  and  Saddu- 
cees  :  and  having  silenced  all  of  them,  was  again  attacked  by  one  of  the 
Scribes,  who  either  was,  or  thought  himself,  more  subtle  than  the  other  Pha- 
risees who  had  already  been  confounded.  Verse  13,  18,  28.,  with  Mat- 
thew xxii.  34,  35. 

The  answer  of  our  Lord  to  him,  will  lead  us  to  shew, 

I.  Who  is  the  Christians'  God — 

Our  Lord  being  questioned  respecting  the  law,  answered  him  out  of  the 
law.     Deut.  vi.  4,  5. 

His  answer  which  is  given  more  fully  than  in  St.  Matthew's  Gospel, 
intimates, 

1.  That  we  must  know  God  before  we  can  love  him — 

Our  love  to  God  must  be  founded  on  what  he  is  himself,  and  what  he  is, 
and  will  be,  to  us — 

Without  such  a  knowledge  of  God,  all  our  pretences  to  love  him  must  be 
vain — 

2.  That  there  is  but  one  God — 

The  heathen  in  general  worshipped  a  multitude  of  gods — 

Some,  who  were  better  instructed,  supposed  that  there  were  two  powerful 

Beings  ;  the  one  the  author  of  all  good,  the  other  of  all  evil — 

Our  Lord  declared,  in  opposition  to  all  such  erroneous  notions,  that  there 

was  but  One  self-existent  Jehovah,  who  made  and  governed  all  things — 

3.  That  that  God  exists  in  Three  Persons — 

Some  of  the  Jews,  before  the  time  of  Christ,  thought  there  was  a  deep 
mystery  contained  in  these  words  of  their  law,  Bp.  Patrick  on  Deut.  vi.  4. 

Many  early  Christians  were  persuaded,  that  in  these  words  God  had  given 
to  the  Jews  an  intimation  of  his  subsistence  in  Three  Persons.  Bp.  Patrick 
on  Deut.  vi.  4. 

This  is  certainly  the  scriptural  view  of  God,  Matt.  viii.  xxviii.  19;  and 
we  may  well  take  occasion  from  the  text  to  speak  of  it ;  though  it  would  not 
be  prudent  to  found  the  doctrine  altogether  on  the  words  before  us — 

Having  called  our  attention  to  the  One  object  that  is  worthy  of  our  affec- 
tions, he  shews  us, 

IT.  Our  duty  towards  him — 

We  must  not  only  love  God,  but  our  love  to  him  must  be, 

1.  Supreme — 

Our  esteem  of  God  should  be  so  exalted,  our  desire  after  him  so  intense. 
and  our  delight  in  him  so  exquisite,  that  no  created  good  should  rival  him  for 
one  moment  in  onr  affections — 

Our  love  to  him  should  destroy  all  love  to  what  is  evil,  and  both  limit  and 
regulate  all  our  lawful  attachments.     Luke  xiv.  26. 

2.  Abiding — 

If  we  are  to  love  him  with  all  our  heart,  Sic,  there  is  no  time  when  we 
are  at  liberty  to  offer  him  only  a  divided  heart — 

His  excellencies  never  vary  ;  and  therefore  our  love  to  him  should  not 
change — 

3.  Operative — 

Love  to  a  fellow-creature  is  a  mere  pretence,  if  it  do  not  approve  itself  to 
him  in  our  actions — 


110  GOD, 

Our  love  to  God  should  make  us  exert  all  our  powers  for  him,*  and  seek 
his  glory  in  all  we  do.      1  Cor.  x.«81. 

In  further  elucidating  our  Lord's  answer,  we  shall  endeavor  to  explain, 

III.    WHY  THAT  DUTY  IS  CALLED   "  THE  FIRST  AND  GREAT  COMMANDMENT" 

The  Jews  doubted  whether  the  moral  law,  or  the  ceremonial  rites  of  cir- 
cumcision and  sacrifices,  were  the  greater — 

Our  Lord  tells  them  that  the  duty  of  love  to  God  was  beyond  comparison 
greater  than  any,  or  all  otlvers  together — 

1.  It  is  the  noblest  exercise  of  our  faculties — 

Love,  towards  whomsoever  it  be  exercised,  whether  friends  or  enemies,  is 
a  noble  affection,  and  assimilates  us  to  "  God,  who  is  Love" — 

But  the  exercise  of  this  affection  towards  God  is  suited  to  beings  who  are 
endowed  with  reason,  and  destined  to  immortality — 

Such  an  employment  is  an  anticipation  of  heaven  itself—— 

2.  It  is  the  foundation  of  all  our  other  duties — 

Let  the  best  services  of  a  fellow  creature  be  divested  of  this  principle,  and 
they  are  good  for  nothing  even  in  our  eyes- 
How  worthless  then  must  all  our  actions  be  in  the  sight  of  God,  if  they  do 
not  originate  in  a  regard  for  him,  and  in  a  zeal  for  his  glory! — 

Surely  love  to  God,  as  bur  Creator,  Redeemer,  and  Sanctifier,  ought  to  be 
the  one  principle  from  which  every  thing  else  should  flow — 

Nor  will  any  sacrifice  go  up  with  acceptance  before  God,  unless  it  be  in- 
flamed with  this  heavenly  fire — 
Infer, 

1.  How  dreadfully  are  we  fallen  ! 

Man  originally  fulfilled  this  command,  just  as  they  are  now  doing  in 
heaven — 

But  how  far  are  we  from  such  a  state — 

What  base  and  vile  things  have  usurped  the  throne  of  God  in  our 
hearts — 

Let  us  humble  ourselves  in  dust  and  ashes — 

2.  How  impossible  is  it  that  we  should  ever  be  justified  by  the  works  of 
the  law  ! 

If  we  would  be  justified   by   the  law,  we  must  perfectly  fulfil  this  duty 
from  the  earliest  to  the  latest  period  of  our  existence — 
But  who  has  fulfilled  it  perfectly?  or  does  ?  or  can  ? — 
Let  us  then  renounce  all  dependence  on  the  law — 

3.  What  reason  have  we  to  be  thankful  for  the  blood  of  Jesus  ! 

The  guilt  we  have  contracted  is  more  than  words  can  express  or  imagina- 
tion conceive — 

Yet  it  may  all  be  washed  away  in  the  fountain  opened  for  sin — 

O  let  us  flee  to  Jesus,  and  bless  God  for  such  an  all-sufficient  Saviour — 

4.  How  should  we  value  "  the  glorious  Gospel  of  the  blessed  God  !" 
The   scope  and  intent  of  the    Gospel  is  to  restore    us   to  our    primitive 

state — 

To  bring  us  to  love  God  with  all  our  hearts  is  the  end  of  of  all  its  declara- 
tions and  precepts,  its  promises  and  threatenings. 

Let  us  then  close  with  its  offers,  and  shew  forth  its  fruits — 

*  This  is  implied  in  the  word  strength. 


GOD.  HI 


GOD'S  ADOPTING  LOVE. 

1  John  iii.  1. — "  Behold  what  manner  of  love  the  Father  hath  bestowed  upon  us,  that  we 
should  be  called  the  sons  of  God."     (Sk.) 

When  the  Danish  missionaries,  stationed  in  Malabar,  set  some  of  their 
converts  to  translate  a  catechism,  in  which  it  was  asserted  that  christians  be- 
come the  sons  of  God,  one  of  the  translaters  was  startled,  and  said,  "It  is 
too  much  !  Let  me  rather  render  it,  '  they  shall  be  permitted  to  kiss  his 
feet.'  "  We  cannot  wonder  at  this,  since  even  St.  John  appears  quite  over- 
powered by  the  same  sentiment,  and  tilled  with  rapturous  amazement  at  the 
love  of  God  therein  exhibited. — "  Behold,"  he  exclaims,  "  what  manner  of 
love,"  how  vast,  unparalleled,  and  transcendent,  "  the  Father  hath  bestowed 
upon  us,  that  we  should  be  called,"  and  constituted — not  dazzling  geniuses, 
renowned  philosophers,  invincible  heroes,  imperial  monarchs, — no,  but  "sons 
of  God,"  the  high,  the  omnipotent,  the  everlasting  Jehovab  ! — But  this  hio-h 
title,  together  with  the  privileges  of  adoption,  belong  exclusively  to  believers 
in  Christ.  In  John  i.  12,  13,  we  see  that  men  do  not  become  the  sons  of 
God,  by  being  naturally  descended  from  this  or  that  father,  nor  by  havino-  the 
title  conferred  on  them  by  men  like  themselves,  but  by  God's  granting  them 
that  privilege  through  faith. 

In  order  to  enter  into  the  apostle's  views  and  feelings,  let  us  consider, 
I.  The  original  state  of  those  whom  God  adopts. — What  were  they? 
They  were  "  children  of  wrath  even  as  others."     As  men,  they  were  the 
creatures  of  God,  but  as  sinners,  they  were, 

1.  Criminals,  guilty  both  in  principle  and  practice  of  rebellion  against 
God.  Traitors  to  the  Majesty  of  heaven.  Hating,  spurning,  and  violatino- 
all  the  divine  laws,  they  robbed  their  Maker  and  Benefactor  of  his  just  due, 
and  exposed  themselves  to  his  righteous  displeasure. 

2.  Servants,  slaves,  and  captives  of  sin. ,  "  His  servants  ye  are  to  whom 
ye  yield  yourselves  to  obey,"  &c.  "  Whoever  commiteth  sin  is  the  servant 
of  sin."  The  word  rendered  servant  signifies  a  slave,  and  justly  denotes 
that  bondage  in  which  the  unconverted  are  held,  while  enslaved  by  their  own 
lusts,  appetites,  and  passions. — Yea,  they  are  represented  as  captives  serving 
under  their  enemies,  and  wearing  the  chains  of  their  oppressors. 

3.  Children  of  Satan,  and  heirs  of  hell.  "  Ye  are  of  your  father  the 
devil,"  &c.«— "  Children  of  Belial."—"  Children  of  wrath."'  "  The  wages 
of  sin  is  death."  They  had  no  lot  nor  portion  with  the  saints,  but  were 
liable  to  eternal  misery,  1  Cor.  vi.  9  ;  Psa.  ix.  17  ;  Rev.  xxi.  8. 

4.  Spiritually  dead.  Not  only  legally  dead,  as  condemned  to  eternal 
death,  but  actually  dead,  as  being  destitute  of  all  spiritual  life  and  energy  ; 
dead  in  trespasses  and  sins,  rotting  as  it  were  in  the  grave  of  corruption,  Sic. 
Can  such  as  these  become  sons  of  God  ?  Yes,  for  such  were  all  who  can 
now  call  God,  "Abba  Father." — We  now  consider, 

II.  The  method  by  which  he  brings  them  into  his  family.  This 
method  may  justly  increase  our  admiration.  Three  things  were  necessary 
in  order  to  their  adoption : — 

1.  To  provide  a  pardon  for  them.  As  they  were  criminals,  this  was  the 
first  step  towards  their  salvation,  for  while  the  curse  hung  over  their  heads, 
they  could  not  participate  the  divine  favor.  Hence,  to  satisfy  the  claims  of 
justice,  honor  the  violated  law,  and  open  the  door  of  mercy,  Jesus  is  sent  to 
die,  the  just  for  the  unjust,  to   propitiate  for  their  sins  and   take  away  the 


112  GOD. 

curse,  so  that  God  may  be  just,  and  yet  the  justifier  of  those  who  believe. 
Behold  !  believe  !  adore  ! 

2.  To  subdue  their  hearts,  so  that  they  may  be  disposed  to  receive  the 
mercy  of  God.  To  effect  this,  the  Spirit  of  grace  is  sent  to  enlighten,  soften, 
humble,  and  afflict — to  apply  the  word  of  truth — to  strip  them  of  all  their 
fancied  worth  and  righteousness — then  to  lead  them  to  the  cross— to  dispose 
and  enable  them  to  lay  hold  on  the  atoning  sacrifice  by  faith.  By  this  act  of 
faith  they  obtain  justification,  and  God,  according  to  the  gospel  constitution, 
receives  them  as  his  children.  "  Ye  are  all  the  children  of  God,  by  faith  in 
Christ  Jesus." — "  Whosoever  believeth  is  born  of  God." 

3.  To  liberate  them  from  the  bondage  of  sin,  and  infuse  a  new  principle 
of  life.  This  is  done  at  the  same  time  that  they  obtain  pardon  through 
Christ — they  then  are  set  free,  they  awake  to  righteousness,  the  love  of  God 
is  shed  abroad  in  their  hearts,  and  becomes  thenceforth  the  vital,  actuating, 
governing  principle  of  their  souls. 

Such  is  the  method  by  which  sinners  are  brought  into  the  family  of  God. 
Let  us  now  regard, 

HI.   The  dignities  and  privileges  of  their  adoption. 

The  sons  of  earthly  grandees  value  themselves  highly  upon  their  birth  and 
parentage,  although  they  neither  inherit  their  ancestors'  virtues,  nor  thereby 
become  wiser  or  more  happy.  But  what  is  it  to  be  a  son  of  the  greatest  po- 
tentate, compared  to  being  a  son  of  God!  The  believer  may  boast  a  higher 
descent  than  the  proudest  monarch  that  ever  filled  a  throne.  Nor  is  it  an 
empty  boast ;  for  all  the  sons  of  God, 

1.  Inherit  their  Father'' s  nature,  and  moral  perfections ;  i.  e.  they  re- 
semble him  in  all  his  imitable  attributes.  They  are  just,  upright,  true,  mer- 
ciful, generous,  loving,  compassionate,  &c.  They  are  renewed  in  the  spirit 
of  their  nfinds,  in  knowledge  after  the  image  of  him  by  whom  they  are 
created,  and  begotten  anew.  And,  oh,  how- amiable,  how  noble,  how  sub- 
lime, is  this  heaven-born  nature  ! 

2.  They  are  united  by  the  nearest  and  fenderest  relations  to  Jesus  Clirist. 
"  He  is  the  first-born  among  many  brethren."  "  lie  is  not  ashamed  to  call 
them  brethren,  saying,"  &c.  This  elder  brother  is  their  representative,  their 
husband,  and  their  head.  He  dwells  in  their  hearts  by  faith,  and  he  ever 
liveth  in  heaven  to  intercede  for  them. 

3.  They  .have  free  access  unto  the  Father  on  all  occasions,  Eph.  ii.  18  ; 
Rom.  v.  2. 

4.  They  enjoy  their  heavenly  Father's  approbation.  His  Spirit  bears 
witness  to  their  spirits,  that  they  are  his  children,  Rom.  viii.  15,  16;  Gal. 
iv.  6. 

5.  They  arc  heirs  of  God,  and  joint  heirs  with  our  Lord  Jesus  Christ, 
Rom.  viii.  17.  If  each  had  been  made  heir  of  a  world — a  universe,  it  would 
have  been  a  trifle  compared  to  this  !  "  To  be  heirs  of  God,"  &c.  What  is 
this  but  to  be  entitled  to  all  that  the  Deity  has,  or  is,  or  can  do,  to  render 
them  happy?  To  be  heirs  of  the  God  of  the  universe,  and  joint  heirs  with 
Jesus  his  only  Son,  who  inherits  all;  this  is  to  reach  the  highest  eminence 
to  which  creatures  can  be  elevated,  and  to  be  only  less  than  God  ! 

Hence  the  lofty  titles  given  them.  Priests,  princes,  kings.  "  Ye  are  a 
chosen  generation,"  &c.  "  Unto  him  who  hath  loved  us,  &c,  and  made  us 
kings  and  priests  unto  God  and  his  Father/'  &c. 

In  life  or  death,  time  or  eternity,  height  or  depth,  they  are  secure,  blessed, 
and  inexpressibly  happy.    • 


GOD.  113 

View  all  these  things  in  connexion — their  original  state — the  astonishing 
method  adopted  towards  them — and  ahove  all  the  transcendent  privileges  of 
their  adoption,  and  you  will  exclaim,  "  Behold  what  manner,"  &c. 

Our  subject  leads, 

1.  To  correction  of  the  false  opinions  formed  by  the  world  concerning  the 
pious,  whom  it  supposes  miserable,  low-spirited,  unworthy.  But  '•  the  world 
knoweth  us  not,  because  it  knew  him  not." 

2.  To  self-examination — are  we  the  sons  of  God  ? 

3.  To  excitement; — let  the  sons  of  -God  live  suitably  to  their  dignity. 


GOD'S  VISIT  TO  HIS  PEOPLE. 

.  Luke  vii.  16. — God  hath  visited  his  people.     (Sk.) 

The  text  is  connected  with  an  interesting  narrative  circumstantially  detailed 
by  the  evangelist  in  the  preceding  verses.  The  Lord  Jesus  "went  about 
doing  good;"  in  the  course  of  his  travels  he  came  to  a  city  called  Nain ; 
many  disciples  and  much  people  were  with  him.  Some  to  gratify  curiosity, 
others  perhaps  to  entangle  him  in  his  talk,  others  to  imbibe  instruction. 
Near  the  gate  of  the  city,  they  met  a  funeral  procession,  a  young  man  cut 
down  in  the  prime  of  life — a  mother's  only  son,  and  she  was  a  widow.  A 
widow  is  a  solitary  character;  the  prop  that  once  supported  her  is  with- 
drawn ;  she  has  sometimes  indeed  the  melancholy  pleasure  of  beholdlno-  in 
her  offspring  the  resemblance  of  him  whose  memory  is  ever  dear  to  her ;  but 
in  the  widow  before  us,  this  slender  consolation  was  denied  her;  she  was 
following  her  only  son  to  the  grave.  Jesus  Christ  compassionated  her  cir- 
cumstances, and  he  drew  near  and  said,  "  Young  man,  I  say  unto  thee, 
Arise  :  and  he  that  was  dead  sat  up,"  &c.  "  And  there  came  a  fear  on  all, 
and  they  glorified  God,  saying,  That  a  great  prophet  is  risen  up  amongst  us, 
and  that  God  hath  visited  his  people."     We  will  state, 

I.  The  nature  of  this  visit. 

1.  7/  was  not  an  abrupt  or  unexpected  visit,  bid  a  visit  previously  and 
variously  intimated. — God  was  accustomed  to  visit  man  in  his  primitive 
innocency  ;  and  the  visits  of  Jehovah  were  sources  of  inexpressible  joy  to 
our  first  parents  :  but  when  man  revolted  from  God,  he  no  longer  desired'  his 
presence.  "  I  heard  thy  voice  in  the  garden,  and  I  was  afraid."  God  how- 
ever did  not  abandon  man,  but  gave  him  a  promise,  Gen.  iii.  15. 

2.  It  teas  a  visit  long  and  ardently  expected. — The  words  of  Christ  suf- 
ficiently prove  this :  "Verily  I  say  unto  you,  that  many  prophets  and  righteous 
men  have  desired  to  see  the  things  which  ye  see,"  Matt.  xiii.  17. — "Your 
father  Abraham  rejoiced  to  see  my  day,"   &c.  John  viii.  50. 

3.  It  teas  a  visit  personally  and  punctually  paid. — Personally,  as  to  the 
manner,  "  For  in  the  fulness  of  time  God  sent  forth  his  Son,  made  of  a  wo- 
man," &c.  And  punctually  as  the  period.  Daniel  had  referred  to  this, 
"Seventy  weeks  are  determined  upon  thy  people,"  &c.     Dan.  ix.  24. 

4.  It  was  a  visit  generally  known,  and  widely  and  extensively  spread. 

John  the  Baptist  did  all  that  he  could  to  give  publicity  to  the  character  of 
Christ,  and  Christ  himself  "  went  about  all  Galilee  teaching  in  their  syna- 
gogues," &c.     Matt.  iv.  23.     But, 

15 


114  GOD. 

5.  It  was  a  visit  almost  generally  disregarded. — A  few  reverenced  and 
adored  the  Savior,  and  exclaimed,  "  Never  man  spake  like  this  man  ;"  but 
the  great  mass  of  the  Jewish  people  rejected  him.  "  He  came  unto  his  own, 
but  his  own  received  him  not."  View  the  insults  they  offered  unto  his  per- 
son, and  the  contempt  they  cast  upon  his  doctrines  and  miracles. 

II.  The  purposes  for  which  this  visit  was  paid. 

1.  To  display  the  divine  glory.  Every  thing  that  God  does  in  the  king- 
dom of  nature,  providence,  and  grace,  must  in  a  certain  sense  refer  to  himself. 
«'  The  heavens  declare  the  glory  of  God,"  the  glory  of  his  natural  perfections ; 
but  the  visit  which  God  in  the  person  of  Christ  paid  to  his  people,  was  to 
display  the  glory  of  the  moral  perfections  of  the  Deity — wisdom,  love, 
power,  and  mercy. 

2.  To  make  an  atonement  for  sin. — God  is  the  moral  governor  of  the 
world. — When  he  made  man  he  placed  him  under  a  law,  a  law  whose  penalty 
was  death. — This  law  was  violated — justice  demanded  punishment.  No 
creature  could  make  an  expiation.  God  revealed  himself  in  human  nature, 
to  make  an  atonement  for  sin.  Hence  "  He  was  wounded  foe  our  transgres- 
sions," &c. — "  He  gave  his  life  a  ransom  for  many,"  &c. — "He  was  made 
sin  for  us,"  Sic. 

3.  To  reveal  a  comprehensive  and  complete  system  of  religious  truth. — 
Divine  truth  was  sparingly  and  cautiously  revealed  under  the  Old  Testament 
dispensation ;  it  was  here  a  little  and  there  a  little ;  and  that  which  was 
revealed,  was  corrupted  by  the  artifice  or  ignorance  of  men.  But  Christ 
declared,  "  To  this  end  was  I  born,  and  for  this  cause  came  I  into  the  world, 
that  I  should  bear  witness  unto  the  truth,"  &c.     John  xviii.  37. 

4.  To  exhibit  a  perfect  model  of  virtue. — The  Old  Testament  saints 
were  patterns  of  piety — Joseph  of  chastity.  Moses  of  meekness,  Job  of 
patience,  Daniel  of  courage — but  Christ  was  all  perfection.  See  his  submis- 
sion to  parental  authority,  his  humility,  his  sympathetic  feeling  for  the  afflict- 
ed, his  zeal  for  his  Father's  glory,  his  love,  his  patience,  &c. 

III.  The  returns  we  should  make  to  God  for  favoring  us  with  such 

A  VISIT. 

1.  We  shoidd  admire  aud  adore  the  condescension  of  the  visitant. — 
Never  was  there  such  a  visit  paid  before  ; — so  voluntary  :— so  little  was  there 
on  the  part  of  man  to  invite  such  a  visitant ; — the  treatment  he  was  to  meet 
with  from  the  parties  visited:  all  serve  to  excite  our  astonishment,  and  lead 
us  to  adore  the  condescension  of  our  God  and  Saviour. 

2.  JVt  shoidd  form  our  lives-upon  the  model  of  his. — Let  us  study  his 
character,  let  us  imbibe  his  disposition,  and  let  us  copy  his  life,  1  John  iv.  17. 

3.  fVe  should  avail  ourselves  of  all  the  advantages  which  God's  visit  to 
our  ivorld  was  designed  to  procure. — He  came  to  save  sinners — to  destroy 
the  works  of  the  devil — "  that  we  might  have  life,  and  have  it  more  abun- 
dantly."    Let  us  seek  salvation,  &c. 

4.  As  God  has  visited  us,  let  us  visit  him  in  return. — He  comes  among 
us  when  we  assemble  in  his  name. — Let  us  meet  him  in  his  house — in  our 
closets — at  his  table,  and  let  us  anticipate  the  time  when  we  shall  visit  him 
in  his  kingdom.  When  he  will  send  his  flaming  messengers  to  shout  us  wel- 
come to  the  skies.  "  He  is  gone  to  prepare  a  place  for  us,  and  he  will  come 
again,  and  receive  us  unto  himself."  Amen.  "Even  so,  come,  Lord 
Jesus." 


GOD.  115 

THE   GOD  OF  OUR  SALVATION  DAILY  LOADETH  US  WITH  BENEFITS. 

>  Psalm  lxviii.  19. — Blessed  be  the  Lord,  who  daily  loadeth  us  with  benefits,  even  the  God 

of  our  salvation. "•    (Sk.) 

"  O  Lord  how  manifold  are  thy  works  !"  What  a  diversity  prevails  in  all 
the  walks  of  nature!  How  multiform  are  the  operations  of  God  in  the 
church  !  What  a  variety  of  truths  is  displayed  in  the  Bible  !  But  were  we 
to  analyze  the  sacred  volume,  we  should  not  find  one  sentiment  of  more  fre- 
quent occurrence  than  that  with  which  our  text  commences  :  "  Blessed  be 
the  Lord  !" — How  proper  then  for  our  consideration  !  Nothing  can  be  more 
calculated  to  inspire  us  with  this  sentiment,  than  the  subject  before  us.  Here 
we  have, 

I.  What  God  is  : — He  is  "  the  God  of  our  salvation." 

II.  What  God  does  : — He  "  daily  loadeth  us  with  benefits." 

III.  What  we  should  do  in  return. — "  Bless  the  Lord." 

I.  What  God  is. — -"  The  God  of  our  salvation;"  salvation  is  deliverance 
from  danger;  the  term  is  sometimes  applied  to  deliverance  from  human  ene- 
mies, then  we  call  it  a  temporal  salvation.  It  is  generally  however  applied 
to  the  soul.  Man  is  a  sinner,  and  sin  exposes  him  to  danger ;  for  "  the  wages 
of  sin  is  death,"  and  "  the  soul  that  siiuieth  it  shall  die."  But  there  is  de- 
liverance from  this  danger ;  this  is  attributed  to  God. 

1.  The  scheme  of  salvation,  originated  in  God.  When  man  sinned,  he 
could  not  restore  himself  to  the  forfeited  favor  and  image  of  God.  He  had 
no  desire  for  salvation — he  could  make  no  atonement  for  his  sin — he  could 
not  extricate  himself  from  the  power  of  his  enemies.  But  God  pitied  him 
in  all  his  wretchedness  ;  and  "  God  sent  not  his  Son  into  the  world,"  &c. 
John  iii.  17. 

2.  The  means  of  salvation  are  afforded  us  by  God.  God  sends  us  his 
gospel,  containing  good  news  of  salvation  ;  his  ministers  to  declare  the  way 
of  salvation.  He  gives  us  a  day  of  salvation.  He  affords  us  Christian 
sabbaths,  religious  ordinances,  and  various  means  of  grace  in  order  to  pro- 
mote our  salvation. 

3.  The  work  of  salvation  is  accomplished  in  the  human  sold  by  God's 
immediate  agency.  "Behold  God  is  become  my  salvation!"  The  Holy 
Ghost  convinces  of  sin,  and  shows  us  the  need  of  salvation;  witnesseth 
with  our  spirits  that  we  are  saved ;  sanctifies  the  soul,  and  makes  it  his  holy 
habitation ;  and  seals  it  unto  the  day  of  redemption. 

4.  The  sole  glory  of  our  final  salvation  will  endlessly  redound  to  God. 
In  heaven  we  shall  have  clearer  discoveries  of  the  greatness,  extent,  and 
freeness  of  our  salvation  ;  we  shall  see  the  evils  from  which  we  have  been 
delivered,  and  the  hell  we  have  escaped,  and  we  shall  feel  how  deeply  we  are 
indebted  to  God  for  our  salvation,  and  sing  "Salvation  to  our  God,"  Sec. 
Rev.  vii.  10. 

II.  What  God  does  for  us; — He  "daily  loadeth  us  with  benefits." 
Three  things  we  notice  here, 

1.  The  nature  cf  God's  gifts; — they  are  "  benefits;"  a  benefit  is  a  kind- 
nass,  a  favor  conferred,  an  act  of  love.  God's  gifts  are  benefits,  not  deserts ; 
were  God  to  deal  with  us  according  to  our  demerit,  we  should  be  loaded 
with  punishments  rather  than  benefits.  Even  our  afflictions  are  benefits,  as 
they  "work  for  us,"  Sic:  2  Cor.  iv.  17;  Heb.  xii.  10. 

"  Crosses  from  his  sovereign  hand, 

Are  blessings  in  disguise. " 


116  GOD. 

2.  Tlieir  number.  We  are  loaded  with  benefits.  Here  we  may  enume- 
rate the  intellectual  powers  we  possess — the  health  we  enjoy — die  age  of  the 
world  in  which  we  live — the  country  we  inhabit — the  civil  and  religious  ad- 
vantages with  which  we  are  favored,  and  especially  the  spiritual  privileges 
which  God  has  so  graciously  conferred  upon  us. 

3.  The  frequency  of  their  communication.  He  "daily  loadeth  us,"  Sic. 
God's  benefits  come  to  us  daily,  they  are  new  every  morning ;  great  is  his 
faithfulness. 

"  Each  evening  shows  his  tender  love, 

Each  rising  morn  his  plenteous  grace  ; 
His  waken'd  wrath  doth  slowly  move, 

His  willing  mercy  flies  apace." 

And  these  benefits  flow  to  us  freely,  unsolicited,  unemployed,  unsought. 
Seasonably,  exactly  as  we  need  them.  Critics  state,  that  instead  of  "  daily 
loadeth  us  with  benefits,"  it  should  be  read,  "who  bears  our  burdens,  or 
supports  us  every  day."  This  is  an  interesting  truth  !  In  the  wilderness 
God  bare  Israel  as  a  man  doth  bear  his  son,  Deut.  i.  31.  Or  as  an  eagle 
bears  her  young  on  her  wings,  Deut.  xxxii.  11.  The  promise  is,  "  Even  to 
hoary  hairs  will  I  carry  you,"  Isa.  xlvi.  4.  We  have  our  cares,  and  bur- 
dens, and  anxieties,  but  God  invites  us  to  cast  them  upon  him.     Ps.  lv.  22. 

III.  What  we  should  do  in  return. — "  Blessed  be  the  Lord."  To 
bless,  signifies  to  extol,  exalt,  or  speak  well  of  a  person  ;  and  to  bless  the 
Lord  is  to  speak  good  of  his  name. 

1.  We  should  bless  the  Lord  sincerely. — Hypocrisy  is  hateful  to  God. 
What  our  lips  express,  our  hearts  should  feel.  In  order  to  this,  we  should 
meditate  on  God's  benefits,  and  on  our  unworthiness,  sinfulness  and  great 
demerit. 

2.  We  should  bless  the  Lord  affectionately. — Our  gratitude  should  be  the 
effusion  of  love.  How  pleasing  is  the  exercise  of  praise  when  love  tunes 
our  hearts. 

3.  We  shoidd  bless  the  Lord  constantly.  "  I  will  bless  the  Lord  at  all 
times."  The  benefits  of  God  are  incessantly  flowing  to  us,  and  our  grati- 
tude should  be  as  constantly  returned  to  him. 

4.  We  should  bless  the  fjord  practically. — To  say,  "We  praise  thee,  O 
God,  we  acknowledge  thee,  to  be  the  Lord  ;"  while  we  practically  violate  his 
laws,  must  be  abominable  in  his  sight.  Let  us  "praise  him  not  only  with  our 
lips,  but  by  our  lives,"  &c.     Conclusion, 

1.  Is  the  Lord  the  God  of  our  salvation? — Are  we  saved  from  sin?  from 
the  dominion  of  sin  ?  from  our  easily  besetting  sin  ?  Salvation  from  sin  is 
essential  to  our  being  saved  from  hell.  God  is  the  Saviour,  and  the  only 
Saviour.  He  invites  us  to  look  to  him,  and  be  saved.  O  let  us  avail  our- 
selves of  his  kind  invitation  !  How  desirable  it  is  to  be  saved  !  May  God 
be  our  Saviour,  even  the  God  of  our  salvation. 

2.  Does  he  daily  loadus  with  his  benefits? — What  a  lesson  forhnmilty  ? 
What  have  we  that  we  have  not  received  ?  What  an  excitement  for  love  to 
him  who  deals  so  bountifully  with  us  !  Does  God  bear  our  burdens!  Let 
us  learn  to  depend  upon  him.  He  will  never  suffer  the  righteous  to  be  moved 

3.  Are  we  saying  "Blessed  be  the  Lord." — Are  his  statutes  our  songs 
in  the  house  of  our  pilgrimage  ?  Let  us  anticipate  the  period  when  we  shall 
join  the  society  of  angels,  and  rival  them  in  the  chorus  of  praise. 

"  Thee  they  sing  with  glory  crown'd, 

We  extol  the  slaughter'd  Lamb ; 
Lower  if  our  voices  sound, 

Our  subject  is  the  same." 


GOD.  117 

ENCOURAGEMENT  IN  GOD. 
1  Samuel  xxx.  6. — But  David  encouraged  himself  in  the  Leva  his  God.     (S.  S.) 

In  seasons  of  prosperity  the  superior  happiness  of  a  christian  is  not  visi- 
ble to  all — 

But  in  adverse  circumstances  he  has  a  manifest  advantage  over  others — 

The  ungodly,  when  the  cisterns  from  whence  they  draw  their  water  are 
broken  or  emptied,  have  no  comfort  left — 

But  when  every  stream  is  dried  up,  the  godly  have  still  access  to  the  foun- 
tain itself — 

This  was  experienced  by  the  church  of  old — Hab.  iii.  17,  18. 

And  it  is  beautifully  exemplified  in  the  history  before  us — • 

David  was  in  great  trouble,  being  suspected  by  the  Philistines — Plundered 
by  the  Amalekites — and  threatened  by  his  own  soldiers — 

But  in  the  midst  of  all  he  encouraged  himself  in  God — 

We  shall  shew 

I.   What  reason  he  had  to  do  so. 

Though  reduced  to  the  greatest  extremities,  he  derived  encouragement 

1.  From  the  perfections  of  God  as  revealed  in  the  word. 

He  was  no  stranger  to  the  character  of  God  as  it  was  revealed  to  Moses — 
Exod.  xxxir.  6,  7. 

Or  to  the  unnumbered  illustrations  of  it  which  the  history  of  his  nation 
afforded  him — 

Consequently  he  knew  that  there  was  nothing  too  hard  for  God  to  effect, 
or  too  great  for  him  to  give — 

2.  From  the  experience  which  he  himself  had  had  of  God. 

The  lion,  the  bear,  the  Philistine  giant,  and  the  murderous  rage  of  Saul 
had  given  him  abundant  proofs  of  God's  superintending  providence — 1  Sam. 
xvii.  37,  xviii.  11,  and  xix.  10,  11. 

These  he  called  to  mind  in  this  season  of  trial  and  distress — Ps.  xlii.  6, 
Ixxvii.  10,  11. 

And  wisely  judged  that,  with  such  a  friend  on  his  side,  he  had  no  cause 
for  fear— 2  Cor.  i.  10. 

3.  From  the  covenant  which  God  had  made  with  him. 

God  had  covenanted  with  him  to  give  him  the  throne  of  Israel — 

Hence  he  was  assured  that  his  life  should  be  spared  till  this   promise  was 

accomplished — 

It  was  in  this  view  that  he  was  enabled  to  call  God  iris  God — 

And  the  thought  of  this  relation  to   God  added  tenfold  confidence  to  his 

soul — 

While  we  admire  the  conduct  of  David  in  this  particular,  let  us  consider 

II.  What  reason  we  have  to  do  likewise. 

Certainly  the  grounds  of  David's  encouragement  are  equally  calculated  for 

our  support, 

God  la  still  the  same  almighty  and  gracious  Being  as  ever — 
His  arm  is  not  shortened,  nor  is  his  ear  heavy  with  respect  to  us — 
We  may  also  see  much  of  his  goodness  in  oxer  oivn  experience — 
Wonderful  have  been   the  ways  in  which  he  has  dealt  with  us  for  the 

awakening,  preserving,  and  sanctifying  of  our  souls — 

He  has  also  covenanted  with  U$  that  "he  will  never  leave  us  nor  forsake 

us" — TTeb.  xiii.  5. 

Nor  shall  one  jot  or  title  of  his  word  ever  fail- 


118  gov. 

Are  not  these  then  grounds  of  encouragement  to  us  as  well  as  to  David  ? — 

But  we  have  far  greater  reason  to  encourage  ourselves  in  God  than  David 
had— 

We  have  seen  more  stupendous  displays  of  God's  power. 

David  had  read  of  the  wonders  wrought  in  Egypt  and  the  wilderness — 

But  what  were  these  wonders  when  compared  with  the  victories  gained 
over  all  the  passions  and  prejudices  of  the  world  by  the  preaching  of  a  few 
poor  fishermen  ? — 

We  have  beheld  more  astonishing  exercises  of  his  love. 

The  history  of  the  Jews  records  many  instances  of  God's  love  towards 
them — 

But  what  were  these  when  compared  with  the  gift  of  his  dear  Son  to  die 
for  us,  and  of  his  holy  Spirit  to  renew  us  ? — 

These  things  are  as  much  beyond  any  thing  that  David  had  ever  seen,  as 
the  substance  is  beyond  the  shadow — 

We  have  experienced  more  abundant  proofs  of  hisfalthfu'ness. 

How  many  promises,  made  to  the  church  at  large,  have  been  accomplish- 
ed by  the  mission  of  Christ,  and  the  gift  of  the  Holy  Spirit  I — 

And  all  the  members  of.  the  church,  from  its  first  establishment  to  the  pre- 
sent moment,  have  found  the  promises  of  the  gospel  fulfilled  to  them  in  their 
season  1 — 

In  proportion  therefore  as  God's  faithfulness  has  been  tried  and  ascer- 
tained, our  confidence  in  him  must  be  increased — 

Application. 

1 .  Let  us  endeavor  to  secure  God  as  our  God. 

Unless  God  be  ours,  we  can  have  but  little  reason  to  encourage  ourselves 

in  him — 

Let  us  then  look  to  Christ,  that  through  him  we  may  find  acceptance  with 

God- 
So  shall  God  be  our  friend,  our  father,  and  our  "  eternal  great  reward" — 

Gen.  xv.  1  ;  John  i.  12 ;  2  Cor.  vi.  18. 

2.  Let  us  encourage  ourselves  in  God. 

We  must  expect  to  meet  with  many  difficulties  and  troubles — 

Nor  can  we  find  any  grounds  of  encouragement  in  ourselves — 

But  in  God  there  is  all  that  we  can  either  need  or  desire — 

Are  we  then  discouraged  by  outward  difficulties  or  inward  corruptions  ? 

let  us  direct  our  eyes  to  him,  as   our  compassionate,  almighty,  and  ever 

faithful  friend — 

Let  us,  like  David,  chide  our  unbelief,  Ps.  xliii.  5;   and  henceforth   say 

with  him,  "  In  the  day  of  my  trouble  I  will  call  upon  God" — Ps.  Ixxxvi.  7. 


GOD  AND  THE  REDEEMER  MUTUALLY  GLORIFIED. 

John  xvii.  1.— Father,  the  hour  is  come :  glorify  thy  Son,  that  thy  Sen  also  may  glorify 

thee.     (Pr.) 

We  here  find  our  Lord  Jesus  in  a  most  solemn  and  affecting  situation.  He 
had  often  said  that  his  hour  was  not  yet  come  ;  but  now  it  is  fully  arrived. 
Having  comforted  his  disciples  by  an  inimitable  farewell  address,  he  here 
concludes  it  by  a  prayer,  which  was  offered  in  their  hcariag. 


GOD.  119 

It  does  not  seem  that  our  Lord  had  in  these  words  an  immediate  respect  to 
his  sufferings  :  he  appears  rather  to  look  through  them,  to  the  joy  that  was 
set  before  him.  We  have  other  instances  of  this,  especially  in  .John  xii.  23, 
24,  31. 

The  prayer  presented  in  our  text  is  intended  to  intimate,  that  the  honor 
conferred  on  the  Redeemer,  in  the  establishment  of  his  kingdom,  would  re- 
dound to  the  glory  of  God  the  Father. 

I.  Enquire  in  what  respects  God  has  glorified,  and  does  still  glorify 
his  Son. 

Whatever  tends  to  raise  him  in  the  esteem  of  intelligent  beings,  or  to  ex- 
hibit the  excellence  of  his  character,  is  the  means  of  glorifying  him. 

God  is  said  to  have  'magnified'  his  servant  Joshua,  when  he  wrought  by 
him  before  the  face  of  all  Israel.  Josh.  iii.  7.  So  Christ  was  glorified  from 
his  first  coming  into  the  world  :  angels  worshipped  him  :  witness  was  borne 
to  him  at  his  baptism,  also  on  the  mount  of  transfiguration,  and  by  the  mira- 
cles which  he  wrought. But   the  principal  part  was  to  follow   upon 

his  sufferings  and  triumphs  on  the  cross,  as  David  was  honored  when  he  had 
killed  the  uncircumcisei  Philistine:  then  they  sung  his  praises  in  their  song. 

More  particularly — 

1.  God  has  glorified  his  Son  in  granting  him  the  desire  of  his  heart. 

It  was  an  honor  to  Esther  to  be  asked  what  was  her  petition,  and  what 
was  her  request;  when  she  asked  her  own  life,  and  the  life  of  her  people. 

This  honor  was  conferred  on   Christ;  and  he  asked  the  life  of  his 

enemies,  that  he  might  be  made  a  covenant  for  the  people  :  their  salvation 
was  all  that  he  desired.     Isai.  xlix.  8;  liii.  11  ;   Psa.  ii.  8;  xxi.  1,  2. 

2.  In  bestowing  mercy  upon  sinners  only  in  his  name,  and  for  his  sake. 

It  was  an  honor  conferred  on  Joseph  that  he  should   have  all  things 

in  his  hand,  and  that  all  Egypt  should  be  dependent  upon  him.  It  was  also 
a  great  honor  conferred  on  Job  that  he  should  be  made  a  mediator,  and  that 
God  should  accept  his  three  friends  for  his  sake:  this  was  more  than  enough 

to  do  away  his  reproaeh.     Job  xl.  8. But  to  Jesus  is   given  superior 

honor:  God  hears  no  prayer  but  in  his  name,  gives  no  blessing  but  for  his 
sake :  and  through  his  name  the  greatest  sinners  are  pardoned,  justified,  and 
eternally  saved. 

3.  God  has  glorified  his  Son  in  pouring  forth  a  richer  effusion  of  grace 

at  the  time  of  his  ascension,  than  at  any  former  period. The  mercy 

was  to  begin  at  Jerusalem,  but  to  go  on  to  the  ends  of  the  earth.    Luke  xxiv. 

47. It  was  at  his  coronation,'  that  the  captives   among  the   Gentiles 

were  set  free  :   God  reserved  that  honor  to  grace  his  triumph. All  the 

blessings  that  have  since  been  given  to  the  church,  are  given  with  a  view  of 
honoring  him,  and  in  consequence  of  his  intercession. 

4.  In  investing  him  with  the  government  of  the  world,  in  subservience  to 

the  great  ends  of  his  mediation:   ver.  2. All    that  is  going  on  in  the 

earth  is  only  making  way  for  his  kingdom,  and  the  accomplishment  of  his 
designs.     Ephes.  i.  20 — 23. 

H.  In  what  respects  the  glory  of  Christ  redounds  to  the  glory  of  the 
Father. 

Wherein  the  Son  is  glorified,  the  Father  is  glorified  also,  and  that  by  the 
same  means.  It  is  the  office  of  the  Holy  Spirit  to  glorify  Christ,  and  his 
work  is  to  glorify  the  Father. The  honor  of  the  Son  does  not  dis- 
agree with  that  of  the  Father:  there  is  no  jealousy  here,  though  some  have 
affected  to  be  very  jealous  for  the  Father's  honor.     John.  v.  23,— The 


120  CHRIST. 

interests  of  the  Lawgiver  do  not  suffer  by  those  of  the  Saviour :  they  are  in- 
separably blended  together,  and  cannot  exist  apart. 

1.  The  gospel  provides  for  the  honor  of  God,  in  such  a  way  as  nothing 
else  could  have  done.  The  moral  law  glorifies  him  in  asserting  his  author- 
ity:  the  sacrifices  under  the  ceremonial  law   glorified  him,  as   containing  a 

virtual   acknowledgment  that  sinners  deserved  to  die  for  their  offences. 

But  the  Son  of  God  magnifies  the  law  by  his  obedience,  and  makes  it  honor- 
able ;  satisfies  divine  justice  by  his  atonement,  and  glorifies  the  name  of  tbe 
Lord. 

2.  The  mediation  of  Christ  exhibits  the  divine  character  as  infinitely  glo- 
rious.  All  other  mediums  afforded  only  a  partial  view  of  his  perfec- 
tions ;  but  his  entire  glory  is  seen  in  the  face  of  Jesus  Christ.  The  light 
of  nature  was  insufficient  to  show  the  path  of  life,  and  it  effected  no  moral 

change  in  the  state  of  the  world. But  wherever  the  doctrine  of  the 

cross  is  made  known,  idolatry  and  iniquity  fall  before  it.  God  is  glorified  in 
the  highest;  on  earth  there  is  peace,  and  good  will  towards  men. 

3.  Wherever  Christ  is  believed  in,  the  name  of  the  Lord   is  loved  and 

feared. The  Lawgiver  is  adored  wherever  the  Mediator  is  embraced. 

All  the  christian  graces  do  honor  to  God  :  repentance  bears  respect  to  his  au- 
thority, faith  implicitly  obeys  the  dictates  of  his  word,  hope  lifts  up  its  eyes 
to  his  mercy  seat,  love  cleaves  to  him  as  our  portion,  and  his  law  is  our  de- 
light.  .  — The  believer  is  of  the  same  mind  as  Christ,  making  the  divine 

glory  the  ultimate  end  of  all. 

We  learn  from  hence — 

1.  What  encouragement  there  is  for  sinners  to  come  to  Christ.  The 
glory  of  God  was  the  great  hinderance  in  the  way  of  acceptance  :  now  it  ad- 
mits of  a  free  salvation,  and  God  is  more  abundantly  glorified  than  he  would 
have  been  in  our  condemnation.  He  can  now  pardon  the  greatest  sins  :  look 
to  him  therefore,  and  be  saved. 

2.  The  motives  that  should  urge  us  to  pray  for  the  success  of  the  gospel. 
It  is  Christ's  own  prayer,  and  we  may  unite  with  him  in  it:  "Father,  glorify 
thy  Son  !" Let  us  lay  hold  of  this  plea :  it  has  always  been  success- 
ful, and  always  will.  If  we  love  God  and  the  Redeemer,  we  shall  pray  and 
labor  to  promote  their  mutual  glory  in  the  world. 


CHAPTER  IV. 

CHRIST. 

CHRIST  ONE  WITH  THE  FATHER. 

John  x.  30. — I  and  my  Father  are  one.     (H.  H.) 

It  might  well  be  expected,  that,  if  God  should  reveal  his  will  to  man,  there 
would  be  many  things  disclosed  by  him,  which  exceed  the  narrow  limits  of 
human  reason.  This  might  more  particularly  be  expected  in  whatsoever  re- 
lated to  his  own  person  and  character :  for,  as  we  can  know  nothing  of  him 
any  farther  than  he  is  pleased  to  reveal  himself  to  us  ;  and  as  we  cannot  even 
comprehend  our  own  nature,  or  discover  how  the  soul  is  united  to  the  body ; 


CHRIST.  121 

it  would  be  strange  indeed  if  we  could  comprehend  die  mode  of  God's  exist- 
ence, and  explain  how  there  should  be  an  union  of  Three  Persons  in  the 
Godhead.  In  relation  to  such  a  mysterious  subject,  our  wisdom  is  to  ascer- 
tain what  God  has  revealed  concerning  himself,  and  to  receive  it  on  the  testi- 
mony of  his  word.  This  is  the  office  of  reason,  as  well  as  of  faith  :  for 
reason  requires,  that  we  submit  our  understandings  to  the  dictates  of  His 
wisdom,  no  less  than  our  wills  to  the  influence  of  His  authority.  That  a 
Trinity  of  Persons  in  the  Godhead  is  revealed,  cannot  reasonably  be  doubt- 
ed, as  long  as  the  baptismal  rite  shall  continue  to  be  administered  "in*  the 
name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost:"  for  to  ima- 
gine, that  a  creature  is  here  associated  with  Almighty  God  in  the  highest 
possible  act  of  Divine  worship,  were  the  height  of  absurdity,  and  impiety. 
The  subject  before  us  relates  only  to  the  union  subsisting  between  Christ 
and  his  Father:  to  that  therefore  we  shall  confine  our  attention.  We  begin 
with, 

I.  The  assertion  of  Christ — 

Our  Lord  says,  "  I  and  my  Father  are  one."  Now  it  must  be  remem- 
bered, that  die  same  expressions  are  used,  as  in  human  compositions,  so  also 
in  the  holy  scriptures,  sometimes  in  a  metaphorical  and  figurative  sense,  and 
sometimes  in  a  plain  and  literal  sense;  and  their  true  import  must  always  be 
juilged  of  by  the  context.  This  is  particularly  the  case  with  respect  to  the 
expression  before  us  ;  which  is  elsewhere  used  in  reference  .to  the  saints,  to 
mark  the  exalted  state  to  which  they  are  raised  by  their  connexion  with 
Christ,  and  the  mutual  interest  which  they  should  feel  in  each  other's  con- 
cerns :  "  I  pray  for  them,  that  they  all  may  be  one  ;  as  thou,  Father,  art  in 
me,  and  I  in  thee,  that  they  also  may  be  one  in  us  ;  that  the  world  may  be- 
lieve diat  thou  hast  sent  me.  And  the  glory  which  thou  gavest  me,  I  have 
given  them  ;  that  they  may  be  one,  even  as  we  are  one  :  1  in  them,  and  thou 
in  me,  that  they  may  be  made  perfect  in  one."  John  xvii.  20 — 23.  Here 
the  sense  is  obvious :  no  one  could  conceive  for  a  moment  that  the  union 
here  spoken  of  is  personal,  as  though  the  saints  could  be  one  person  with 
God,  or  one  person  in  their  collective  capacity  :  it  simply  means,  that  the 
saints  are  to  enjo"y  an  union  with  God  and  with  each  other,  as  nearly  resemb- 
ling that  which  subsists  between  Christ  and  his  Father,  as  their  situation  and 
circumstances  will  admit  of,  namely,  an  union  of  sentiment,  of  affection,  of 
will,  and  of  operation.  But,  in  the  passage  under  our  consideration,  more  is 
evidently  intended  :  in  that  is  implied,  not  merely  a  figurative,  but  a  real  and 
personal  union,  an  union  of  nature  and  of  essence.  In  proof  of  this,  we 
must  refer  you  to, 

1.  The  whole  scope  of  the  passage — 

Our  Lord  is  speaking  of  the  security  which  his  sheep  enjoyed;  that  "He 
gives  unto  them  eternal  life,  and  that  they  shall  never  perish,  nor  shall  any 
one  ever  pluck  them  out  of  his  hand."  But,  because  he  was  speedily  to  be 
taken  from  them,  and  might  therefore  be  supposed  incapable  of  fulfilling  this 
promise,  he  says,  that  "  his  Father  was  confessedly  greater  than  all"  created 
powers,  yea,  greater  than  he  himself  was  in  his  human  or  Mediatorial  capa- 
city ;  and  that  "  none  should  ever  be  able  to  pluck  them  out  of  his  Father's 
hand."  Yet,  that  they  might  know  that  he  would  not  on  account  of  his  re- 
moval from  them  remit  his  care  of  them,  he  added,  "  I  and  my  Father  are 
one;" — '  we  are  one,  as  in  will,  so  in  power;  as  in  operation,  so  in  nature 
and  in  essence  :  and  consequently  my  sheep  have  a  double  pledge  of  their 
security.' 
16 


122  CHRIST. 

This  is  the  plain  meaning  of  the  passage  ;  and  that  it  is  so,  may  be  clearly 
seen  from. 

2.  The  construction  which  the  Jews  put  upon  his  words — 

They  took  up  stones  immediately,  to  stone  him  :  and  when  he  inquired, 
for  which  of  all  his  good  works  they  were  about  to  stone  him,  they  replied, 
that  it  was  "  not  for  any  good  work,  but  for  blasphemy  ;  because  that  He, 
who  was  only  a  man  like  themselves,  made  himself  God."  Verses  32,  33. 
Now  this  shews  incontestably  what  meaning  they  affixed  to  his  words  :  it 
was  not  an  ignorant  individual,  or  persons  ill  acquainted  with  the  received 
import  of  the  words,  that  so  interpreted  them  ;  but  the  whole  audience,  who 
perfectly  understood  what  meaning  his  expressions  were  suited  to  convey. 

The  Jews  were  taught  by  God  himself  to  be  particularly  jealous  on  the 
subject  of  idolatry ;  and  to  put  to  death  any  person  who  should,  whether 
openly  or  in  secret,  attempt  to  seduce  them  to  it.  When  therefore  they  heard 
our  Lord  arrogate  to  himself  divine  honors,  they  resented  it,  as  they  had  done 
repeatedly  before,  by  taking  up  stones  to  stone  him  as  a  blasphemer.  John 
v.  17,  18,  and  viii.  58,  59.  We  do  not  say,  that  they  were  right  in  expres- 
sing their  abhorrence  of  idolatry  in  this  way  ;  because  they  should  have  had 
the  matter  examined  before  a  magistrate,  and  have  acted  according  to  evi- 
dence, and  not  according  to  the  impulse  of  their  blind  passions  :  but  we  do 
say,  that  Jesus  was  justly  accused  of  blasphemy,  if  he  was  not  God  ;  and 
that  there  was  just  cause  for  the  indignation  which  his  audience  expressed. 

But  perhaps  they  were  mistaken  in  their  construction  of  his  words  :  in 
which  case  we  may  be  assured  that  Jesus  would  carefully  rectify  their  error. 
But  do  we  find  that  he  did  disclaim  the  assertion  which  they  called  blasphe- 
,my?     No; 

In  his  answers  to  them  we  find  only, 

II.  His  confirmation  of  it — 

They  had  just  complained  that  he  kept  them  in  suspense  ;  and  had  desired 
that  he  would  tell  them  plainly,  who,  and  what,  he  was.  He,  in  reply,  de- 
clares that  he  had  told  them,  and  that  they  would  not  believe.  Ver.  25.  Had 
he  told  them  that  he  was  a  mere  .man  like  themselves,  they  would  readily 
enough  have  believed  that :  but  when  he  tells  them  again  that  he  was  "  one 
with  his  Father,"  they  go  about  to  stone  him  for  blasphemy.  Nevertheless, 
instead  of  revoking  his  word,  he  vindicates  his  claim ;  and  establishes  the 
justice  of  it, 

1.  By  an  appeal  to  the  Sacred  Writings — 

Magistrates,  he  tells  them,  were  in  the  Inspired  Volume  frequently  dignified 
with  the  name  of  gods:  Exod.  vii.  1,  and  xxii.  28;  and  he  refers  them  to  one 
passage  in  particular  well  known  to  them  all,  "  I  have  said,  Ye  are  gods." 
Ps.  lxxxii.  6.  Now  these  were  called  gods  on  two  accounts ;  first,  because 
they  were  Jehovah's  Representatives  and  Vice-gerents  upon  earth  ;  and  next, 
because  they  ivere  types  of  the  Messiah,  who  was  to  be  really  and  truly  God, 
even  "  Emmanuel,  God  with  us."  Isai.  vii.  14.  Matt.  i.  23.  'Now,' 
says  our  Lord,  '  if  these  persons,  in  order  to  prepare  you  for  the  reception 
of  your  incarnate  God,  were  honored  with  the  name  and  title  of  gods,  and 
you  readily  acquiesced  in  it,  with  what  reason  can  you,  when  your  incarnate 
God  appears,  accuse  him  of  blasphemy,  because  he  assumes  that  title,  or 
calls  himself  by  a  name  which  you  justly  consider  as  equivalent  to  it?  You 
are  looking  for  your  Messiah  ;  and  that  Messiah  is  expressly  foretold  under 
the  character  of  "Jehovah's  fellow,"  Zech.  xiii.  7,  who  is  "David's  Lord 
as  well  as  David's  Son:"  Ps.  ex.  1,  with  Matt.  xxii.  42 — 45  ;  such  there- 
fore the  Messiah  must  be;  for  "the  Scriptures  cannot  be  brok'n  ;"  why 


CHRIST.  .  123 

then  do  you  not  acknowledge  the  justice  of  my  claim  ?  If  indeed  I  do  not 
give  evidence  enough  that  I  am  the  Messiah,  you  may  justly  dispute  my  title 
to  be  regarded  as  God  ;  but  if  I  do,  then  you  are  the  blasphemers,  who  rob 
me  of  my  proper  honor.  Know  ye  then,  that  I  am  the  Person,  "  whom  the 
Father  hath  sanctified"  and  set  apart  from  all  eternity  to  the  office,  "  and 
now  hath  sent  into  the  world"  to  execute  it:  know  also,  that,  instead  of  re- 
tracting any  thing  I  have  said,  I  repeat  my  assertions,  and  demand  your 
acknowledgment  of  me  in  my  true  character.' 

Thus  our  Lord  confirms  his  assertion  by  an  appeal  to  scripture.  He  next 
proceeds  to  confirm  it, 

2.   By  an  appeal  to  his  own  works — 

'  I  do  not  desire  to  be  credited  in  such  an  assertion  upon  my  bare  unsup- 
ported word,  without  any  corroborating  evidence  ;'  says  our  Lord  :  '  "  If  I 
do  not  the  works  of  my  Father,  believe  me  not :  but,  if  I  do,  though  ye  be- 
lieve not  me,  believe  the  works ;  that  ye  may  know  and  believe,  that  the 
Father  is  in  me,  and  I  in  him."  Ver.  37.  38.  Consider  my  works,  both 
the  matter,  and  the  manner  of  them,  and  see  if  they  do  not  justify  every 
assertion  I  have  made.  Did  ever  mem  perform  such  miracles  as  I  have  done, 
so  many,  so  great,  so  benevolent,  so  demonstrative  of  a  divine  agency  ? 
Moses  indeed  and  the  prophets  wrought  some  few  miracles  :  but  how?  they 
wrought  them  uniformly  by  application  to  Jehovah  for  the  intervention  of 
of  his  power:  but  look  at  my  miracles:  on  some  occasions  indeed,  I  also, 
acting  in  my  Mediatorial  capacity,  have  acknowledged  my  dependence  on 
him,  and  have  acted  "  in  his  name,"  as  his  servant;  Luke  xi.  41 — 43  ;  (for 
as  Mediator,  I  am  his  servant :)  but,  as  being  One  with  the  Father,  I  have 
wrought  in  instances  without  number  by  that  power  and  authority  which  I 
possess  in  common  with  the  Father.  Whence  had  I  the  power  to  still  the 
elements,  as  I  have  done  ;  Mark  iv.  39  ;  or  to  expel  Satan,  Mark  ix.  25,  or 
to  raise  the  dead?  Mark  v.  41  ;  Luke  vii.  14.  When  the  leper  justly  ac- 
knowledged my  power  to  effect  whatsoever  I  would  ;  to  whom  was  I  in- 
debted for  power  to  heal  him,  when  I  said,  "I  will,  Be  thou  clean?"'  Matt, 
viii.  3. 

Such  an  appeal  as  this  was  sufficient  to  convince  the  most  incredulous : 
and  it  receives  much  additional  light  from  the  manner  in  which  the  apostles 
wrought  their  miracles:  they  wrought  them  invariably  in  the  name  of  Jesus; 
Acts  ix.  34,  and  xvi.  18;  and  disclaimed  all  idea  of  any  inherent  power  in 
themselves,  or  even  of  any  goodness  on  account  of  which  God  had  wrought 
by  them  ;  so  fearful  were  they,  lest  by  any  means  they  should  rob  the  Lord 
Jesus  of  the  honor  due  unto  his  name.  Acts  iii.  6,  12,  16,  with  iv.  9, 
10,  12. 

Shall  it  be  said  that  our  Lord  did  not  mean  in  this  appeal  to  assert  his  true 
and  proper  Godhead?  Then  see  both  his  words,  and  the  sense  in  which  his 
enraged  adversaries  continued  to  understand  them:  "Though  ye  believe  not 
me,  believe  the  works  ;  that  ye  may  know  and  believe,  that  the  Father  is  in 
me,  and  I  in  him. — Therefore  they  sought  again  to  take  him.''''  Here  are 
two  tilings  demonstrated  ;  first,  that  his  enemies  understood  him  to  affect 
equality  with  God  :  and  next,  that  He,  knowing  that  they  did  so  understand 
him,  renewed  and  confirmed  the  assertions  which  they  had  so  interpreted. 
A  clearer  explanation  of  what  he  affirmed,  or  a  stronger  proof  of  WHAT  he 
is,  we  cannot  reasonably  desire. 

We  are  the  more  earnest  in  establishing  the  divinity  of  our  blessed  Lord, 
because  it  is  intimately  connected  with  every  fundamental  tiuth  of  our  holy 
religion.     Learn  then  from  it, 


124  CHRIST. 

1.  The  dignity  of  his  person — 

Because  God  condescended  to  take  our  nature  upon  him,  we  requite  his 
love  by  denying  him  to  be  God.  But  know  that  Jesus  Christ  is  indeed  "the 
true  God,"  1  John  v.  20,  "  the  mighty  God,"  Isai.  ix.  6,  "  the  great  God 
and  our  Saviour,"  Tit.  ii.  13,  "  God  over  all  blessed  for  evermore."  Rom. 
ix.  5.  He  is  "the  brightness  of  his  Father's  glory,  and  the  express  image 
of  his  person  ;"  Heb.  i.  3  ;  yea,  in  him  dwelleth  all  the  fulness  of  the  God- 
head bodily."  Col.  ii.  9.  Hear  what  he  himself  saith  unto  Philip:  Philip, 
having  heard  him  speaking  of  the  Father,  as  actually  known  to  his  disciples, 
and  already  seen  by  them,  saith,  "Lord,  shew  us  the  Father,  and  it  sufliceth 
us."  To  this  Jesus  replies,  "  Have  /been  so  long  with  you,  and  hast  thou 
not  known  me,  Philip?  He  that  hath  seen  me,  hath  seen  the  father ;  and 
how  sayest  thou  thev.,  Shew  us  the  Father?  Believest  thou  not  that  I  am  in 
the  Father,  and  the  Father  in  me  ?  Believe  me,  that  I  am  in  the  Father,  and 
the  Father  in  me  ;  or  else  believe  me  for  the  very  works'  sake."  John  xiv. 
7 — 11.  Now,  I  ask,  if  Jesus  had  not  been  really  "  one  with  the  Father, 
would  he  have  dared  to  use  such  language  as  this  ?  And,  if  his  disciples 
were  guilty  of  idolatry  in  worshipping  him,  was  not  the  fault  altogether  his? 
Were  not  his  words  and  his  arguments  expressly  calculated  to  mislead  and 
deceive  them?  But  there  is  no  room  for  doubt  on  this  head.  We  never  can 
entertain  too  high  thoughts  of  him  ;  nor  can  we  ever  honor  him  as  we  ought, 
unless  we  "  honor  him,  even  as  we  honor  the  Father.''''     John  v.  23. 

2.  The  virtue  of  his  sacrifice — 

On  the  dignity  of  his  person  depends  the  whole  value  of  his  atonement. 
The  apostle  justly  observes,  that  "  it  is  not  possible  for  the  blood  of  bulls 
and  of  goats  to  take  away  sin :"  and  the  same  observation  may  with  justice 
be  applied  to  every  creature,  however  exalted.  But  when  we  are  assured 
that  it  was  "  God  who  was  manifest  in  the  flesh,"  1  Tim.  iii.  16,  that  it  was 
"  the  Lord  of  Glory  that  was  crucified,"  1  Cor.  ii.  8,  and  that  it  was  '■'■God 
who  purchased  the  church  with  his  own  blood,"  Acts  xx.  28,  Ave  no  longer 
hesitate  to  declare  that  his  death  was  "  a  full,  perfect,  and  sufficient  sacrifice, 
oblation,  and  satisfaction  for  the  sins  of  the  whole  world."  The  Communion 
Service;  and  1  John  ii.  2.  He  was,  it  is  true,  "in  the  form  of  a  servant; 
but  he  was  also  in  the  form  of  God,  and  thought  it  not  robbery  to  be  equal 
with  God  ;"  Phil.  ii.  6 — 8  ;  and  therefore  we  may  be  assured  that  "  his  blood 
will  cleanse  us  from  all  sin."  1  John  i.  7.  The  ransom  he  has  paid  for  us, 
is  fully  equal  to  the  redemption  of  a  ruined  world  :  and  the  righteousness 
which  he  has  wrought  out  for  us  by  his  obedience  unto  death,  is  all  that  is 
wanted  for  the  justification  of  those  who  trust  in  it.  The  very  name  given 
him  by  the  prophet  declares  this  ;  for  we  are  taught  to  "  call  him,  Jehovah 
our  Righteousness."  Jer.  xxxiii.  16.  Here  then  "  the  weary  and  heavy- 
laden  may  find  rest  unto  their  souls." 

3.  The  sufficiency  of  his  grace — 

If  Jesus  were  only  a  creature,  those  who  trust  in  him  might  be  addressed 
like  the  worshippers  of  Baal,  "  Cry  aloud,  for  he  is  a  god :  either  he  is  talk- 
ing, or  he  is  pursuing,  or  he  is  on  a  journey;  or  peradventure  he  sleepeth, 
and  must  be  awaked."  1  Kings  xviii.  27.  He  could  not  attend  to  the  con- 
cerns of  the  whole  universe  at  once  ;  and  therefore  could  not  be  a  suitable 
object  of  our  trust  and  confidence.  But  he  is  infinitely  above  all  creatures, 
King  "Kino-  of  kings,  and  Lord  of  lords."  Rev.  xix.  16.  He  could  truly 
say  to  Paul,  and  to  every  suppliant  in  the  universe,  "  My  grace  is  sufficient 
for  thee."  Let  not  any  one  then  despond,  as  though  his  corruptions  were 
irremediable,  or  his  enemies  invincible;  for  "God  hath  laid  help  for  us  upon 


CHRIST.  125 

One  that  is  mighty ;"  Ps.  lxxxix.  19  ;  and  the  weakest  of  the  human  race 
that  relies  on  him,  may  confidently  say,  "In  the  Lord  have  I  righteousness 
and  strength  :"  Isai.  xlv.  24  ;  "  The  Lord  Jehovah  is  my  strength  and  my 
song;  he  also  is  become  my  salvation:"  Isai.  xii.  2;  "The  Lord  is  my 
shepherd;   therefore  can  I  lack  nothing."     Ps.  xxiii.  1. 

4.  The  excellency  of  his  salvation — 

If  we  consider  the  price  that  has  been  paid,  we  may  judge  of  the  value  of 
that  redemption  which  has  been  purchased  for  us.  Even  in  relation  to  the 
present  life,  we  are  told  that  "  eye  hath  not  seen,  nor  ear  heard,  nor  hath  it 
entered  into  the  heart  of  man  to  conceive,  the  things  which  God  hath  pre- 
pared for  them  that  love  him."  Isai.  lxiv.  4;  1  Cor.  ii.  9,  10.  Under 
whatever  figure  they  are  spoken  of,  they  are  represented  as  exceeding  all 
human  apprehension:  "the  gift  of  them  is  unspeakable:"  2  Cor.  ix.  15; 
"  the  riches  of  them  unsearchable  :"  Eph.  iii.  8  ;  "  the  peace  that  is  enjoyed 
by  means  of  them,  passeth  understanding;"  Phil.  iv.  7;  and  "the  joy  which 
they  produce,  is  unspeakable  and  glorified  :"  Eph.  iii.  18  ;  the  love  that  be- 
stowed them  has  "  a  height  and  depth,  and  length  and  breadth"  that  can 
never  be  explored.  Eph.  iii.  18.  Respecting  the  future  life,  we  are  still 
further  from  being  able  to  appreciate  the  glories  of  it.  The  description  of 
heaven,  as  a  city  paved  with  gold,  and  enriched  with  every  thing  magnificent 
or  good,  affords  but  a  faint  idea  of  that  blessed  place;  Rev.  xxi.  10 — 23; 
as  the  songs  and  music  of  its  inhabitants  very  inadequately  ieprcsent  their 
blessedness  and  joy.  Rev.  v.  8 — 14,  and  xiv.  h — 3.  But  this  we  know, 
that,  both  on  earth  and  in  heaven,  the  felicity  of  the  saints  shall  be  worthy 
of  the  sacrifice  that  was  made  to  obtain  it.  Let  not  any  one  then  seek  it  in 
a  listless  and  lukewarm  manner,  as  though  it  were  of  little  value  ;  for  it  is  a 
"  great  salvation,"  Ileb.  ii.  3,  which  the  tongues  of  men  and  angels  can  never 
worthily  describe,  nor  can  the  ages  of  eternity  suffice  to  enumerate  its 
blessings. 


THE  FIRST  PROMISE. 

Genesis  iii.  15. — And  I  will  put  enmity  between  thee  and  the  woman,  and  between  thy  seed 
and  her  seed  :  it  shall  bruise  thy  head,  and  thou  shalt  bruise  his  heel.     (Sk.) 

The  former  part  of  this  chapter  is  truly  awful !  It  contains  a  melancholy 
account  of  the  introduction  of  evil  into  our  world,  and  of  man's  apostacy 
from  the  Lord  his  God;  but  here  we  find  the  first  promise:  and  when  that 
was  made,  the  gospel  day  began  to  dawn.  From  that  time  to  the  present, 
all  men  have  been  placed  in  the  hands  of  a  Mediator:  for  Jesus  was  then 
appointed  to  redeem  man,  to  avenge  his  wrongs,  and  to  save  him  from  the 
sad  effects  of  sin.  Our  first  parents  understood  this  promise  in  par/:  but  we 
understand  it  fully.  They  knew  that  a  deliverer  would  come  to  bruise  the 
head  of  their  envious  and  malicious  foe;  but  we  know  by  subsequent  events, 
the  character  of  this  deliverer,  and  the  means  which  lie  used  to  accomplish 
his  plans  of  grace  and  mercy.  The  words  of  our  text  may  be  divided  into 
two  parts  : — first,  the  Lord  put  enmity  between  the  serpent  and  the  woman, 
and  between  his  seed  and  her  seed; — and,  secondly,  the  seed  of  the  woman 
was  to  bruise  the  serpent's  head,  and  the  serpent  was  to  bruise  his  heel, 


126  CHRIST.  $ 

I.  The  Lord  put  enmity  between  the  serpent  and  the  woman,  and 

BETWEEN  HIS  SEED  AND  HER  SEED. 

1.  The  serpent  is  addressed,  but  the  devil  is  intended.  He  is  called, 
"  the  dragon,  that  old  serpent,  the  devil,"  Rev.  xx.  2.  Three  reasons  may 
be  assigned  why  he  is  called  a  serpent; — first,  he  assumed  that  form  when 
he  tempted  "  the  mother  of  all  living,"  ver.  1. — Secondly,  he  is  crafty,  sub- 
tle and  cunning,  2  Cor.  xi.  3. — And,  thirdly,  his  influence  on  man  resem- 
bles the  deadly  bite  of  a  serpent,  Gen.  xlix.  17. 

2.  The  woman  is  named.  She  was  made  "  a  help-meet  for  man,"  chap, 
ii.  18  :  but  she  yielded  to  temptation,  and  drew  her  husband  into  sin.  "Adam 
was  not  deceived,  but  the  woman  being  deceived,  was  in  the  transgression." 
This  is  an  humbling  reflection  to  the  female  sex ;  but  let  it  be  remembered, 
to  their  honor,  that  the  Saviour  is  the  seed  of  the  woman. 

3.  Wicked  men  are  the  seed  of  the  serpent.  The  devil  is  their  father,  and 
they  are  his  children,  by  wicked  works.  This  may  be  proved  by  what  our 
Lord  said  to  the  Jews :  "  Ye  are  of  your  father  the  devil,  and  the  lusts  of 
your  father  ye  will  do,"  John  viii.  44.  The  old  serpent  is  an  enemy  of 
God,  and  this  may  be  affirmed  of  all  his  children,  without  exception,  Rom. 

viii.  7. 

4.  The  seed  of  the  woman  is  Christ  Jesus  our  Lord.  He  was  born  of 
a  pure  virgin,  without  the  concurrence  of  man,  Matt.  i.  23  ;  and  was  made 
of  a  woman  ;  for,  "  when  the  fulness  of  time  was  come,  God  sent  forth  his 
Son,  made  of  a  woman,  made  under  the  law,"  Gal.  iv.  4.  But  he  who  was 
made  of  a  woman,  was  "  Immanuel,  which  being  interpreted,  is,  God  with 
us,"  Matt.  i.  23 ;  and  when  the  devil  contended  with  him,  he  contended  with 
God  incarnate,  1.  Tim.  iii.  16. 

5.  God  put  enmity  between  these  parties;  and  they  can  never  be  recon- 
ciled. This  will  not  be  doubted,  when  we  consider  their  opposite  charac- 
ters : tbe  devil  is  polluted  and  defied,  but  Christ  is  pure  and  holy  ; — the 

devil  is  a  destroyer,  Christ  is  Saviour; — the  devil  is  a  merciless  tyrant,  but 
Christ  is  z,  mild  pacific  Prince.,  A  war  was  about  to  commence  between 
them,  in  which  the  one  was  to  conquer,  and  the  other  to  be  destroyed,  Heb. 
ii.  14.     For, 

II.  The  seed  of  the  woman  was  to  bruise  the  serpent's  head,  and 
the  serpent  was  to  bruise  his  heel. 

1.  By  the  head  of  the  serpent,  we  are  to  understand  the  mischievous 
power  of  the  devil;  and  the  figure  is  very  appropriate,  because  the  life  and 
power  of  the  serpent  lie  in  his  head.  His  bite  leaves  a  poisonous  liquor  in 
the  wound,  which  quickly  mixes  with  the  blood,  and  produces  speedy  death. 

2.  To  bruise  his  head,  is  to  crush  his  power.  All  his  power  has  been  em- 
ployed hi  doing  mischief;  and  among  his  other  works,  we  may  reckon  error, 
unbelief,  sin,  misery,  and  death:  and  therefore  we  rejoice  in  hope  of  thai 
day,  when  his  power  shall  be  wholly  destroyed,  and  when  his  deadly  influ- 
ence shall  cease,  Rev.  xx.  10. 

3.  Jesus  came  into  the  world,  to  bruise  his  head.  The  first  conflict  be- 
tween these  parties,  of  which  we  have  any  account  was  in  the  wilderness  of 
Judea*  and  there  our  Lord  was  more  than  conqueror,  Matt.  iv.  1 — II  : 
afterwards  the  almighty  power  of  Jesus  appeared,  on  many  occasions,  in 
castimr  devils  out  of  the  bodies  of  men ;  so  that  they  trembled  before  him. 
and  asked  if  he  were  come  to  torment  them  before  their  time,  Matt.  viii.  29. 

4.  The  head  of  the  serpent  toas  bruised  by  the  death  and  reswrection  of 
Jesus.  Under  the.  influence  of  the  devil,  his  impure  seed,  the  wicked  Jews, 
"  killed  the  Prince  of  Life,"  Acts  iii.  15  ;  but  in  death,  he  made  atonement 


CHRIST.  127 

for  sin,  redeemed  man,  and  gave  a  death  blow  to  the  serpent :  anil  in  his 
resurrection,  he  conquered  death  and  the  grave,  and  "  became  the  first  fruits  of 
them  that  slept,"    1  Cor.  xv.  20. 

5.  And  he  is  now  bruising  the  serpent's  head,  in  the  exercise  of  his 
grace  and  mercy.  After  his  resurrection  he  appointed  a  gospel  ministry, 
Mark  xvi.  15;  ascended  into  heaven,  till  his  enemies  should  be  wholly  sub- 
dued, Heb.  ix.  12,  13;  sent  down  bis  Holy  Spirit,  Acts  ii.  1 — 4;  and  by  the 
ministry  of  his  word,  and  the  agency  of  his  Spirit,  he  bruises  the  head  of 
the  serpent  in  the  hearts  of  all  true  believers. 

6.  That  the  serpent  still  exercises  considerable  power,  is  a  fact  which  we 
cannot  deny ;  but  we  may  safely  affirm,  that  lie  has  received  incurable 
wounds,  and  that  his  destruction  is  certain.  Our  Glorious  Redeemer  reigns, 
and  "must  reign,  till  he  hath  put  all  enemies  under  his  feet,"  1  Cor.  xv.  25; 
and  then  glorious  times  will  follow  to  his  church,  and  to  the  world,  Isa* 
xi.  5 — 9. 

7.  But  the  heel  of  Jesus  tvas  bruised  by  the  serpent.  He  suffered  greatly 
in  his  human  nature,  while  he  tabernacled  on  earth,  and  his  holy  seed  have 
suffered  much  from  their  adversary  the  devil ;  but  it  has  only  been  a  bruising 
of  the  heel,  which  is  not  a  vital  part.  When  Satan  obtained  leave  to  attack 
Job,  the  Lord  said  unto  him,  "  Behold  he  is  in  thine  hand  :  but  save  his  life," 
Job  ii.  6;  and  it  is  a  pleasing  thought,  that  this  wicked  and  malignant  spirit 
could  never  touch  the  life  of  our  great  Deliverer.  It  is  true  his  body  died,  but 
that  was  only  the  heel  or  inferior  part  of  his  nature. 

Inferences. 

1.  The  influence  of  this  serpent  has  been  vast  and  extensive,  the  mischief 
which  he  has  done  is  incalculably  great ;  and  even  now,  "  he  worketh  in  the 
hearts  of  the  children  of  disobedience,"  Eph.  ii.  2. 

2.  But  it  is  matter  of  rejoicing,  that  we  have  a  Saviour,  and  a  Great  One, 
who  is  both  able  and  willing  to  deliver  all  who  put  their  trust  in  him  ;  and  if 
we  commit  ourselves  to  his  care,  he  will  keep  us  safely  against  that  day, 
when  the  serpent  and  all  his  seed  shall  be  cast  into  hell,  2  Tim.  i.  12. 

2.  That  we  may  be  safe  and  happy,  we  should  "renounce  the  devil  and 
all  his  works  :"  embrace  the  offers  of  the  gospel ;  and  place  ourselves  under 
the  government  and  protection  of  the  woman's  conquering  seed. 

4.  Placed  under  the  banner  of  our  Redeemer,  let  us  not  fear  the  ivicked 
one,  but  constantly  and  courageously  resist  him,  under  an  assurance  that  he 
will  flee  from  us,  James  iv.  7.  Soon  we  shall  be  out  of  his  reach,  and  all 
the  sad  .effects  of  his  malice  will  be  done  away  for  ever.     Amen. 


ABRAHAM'S  PROMISED  SEED. 

Gen.  xxii.  18. — In  thy  seed  shall  all  the  nations  of  the  earth  be  blessed.     (S.  S.) 

There  is  nothing  in  man  which  can  merit  the  divine  favor:  the  promises 
of  God  to  us  are  altogether  free,  resulting  wholly  from  his  sovereign  grace  : 
yet  does  God  frequently  manifest  his  love  toward*  us  in  consequence  of 
something  done  by  us.  Abraham,  it  should  seem,  was  an  idolater,  when 
God  first  made  himself  known  to  him  in  his  native  land :  and  then  did  the 
Almightv  promise,  that  in  him  should  all  the  families  of  the  earth  be  blessed. 
But,  in  the  passage  before  us,  Abraham  is  recorded  to  have  performed   the 


128  CHRIST. 

most  extraordinary  act  of  obedience  that  ever  was  known  from  the  founda- 
tion of  the  world  :  and  God  takes  occasion  from  that  to  renew  his  promise, 
and,  for  his  more  abundant  consolation,  to  confirm  it  with  an  oath.  To  as- 
certain the  full  import  of  this  glorious  prophecy,  it  will  be  proper  to  inquire 

I.   Who  is  the  seed  here  spoken  of. 

It  is  not  to  all  the  natural  descendants,  or  to  that  part  of  them  that  com- 
posed the  Jewish  nation,  or  even  to  the  spiritual  seed  of  Abraham,  that  these 
words  refer :   they  speak  of  one  particular  individual,  the  Lord  Jesus  Christ. 

1.  To  him  all  the  types  direct  our  attention. 

The  temple  with  all  its  utensils,  the  priests  with  .all  their  habits  and  ser- 
vices, the  sacrifices  and  oblations  of  every  kind,  all  shadowed  forth  his  work 
and  offices.  The  principal  events  in  the  Jewish  history,  together  with  the 
great  persons  engaged  in  them,  their  lawgiver,  their  commanders,  judges, 
kings,  and  prophets,  prefigured  him  in  different  points  of  view,  and,  as  so 
many  lines,  meet  in  him  as  their  common  centre.  On  this  account  we  have 
reason  to  think  that  the  prophecy  before  us  relates  to  him. 

2.  In  him  all  the  prophecies  receive  their  accomplishment. 

However  some  of  the  prophecies  might  be  partially  fulfilled  in  Solomon 
or  others,  it  is  certain  that  all  of  them  together  were  never  accomplished  in 
any  one  but  Jesus.  They  were  intended  to  designate  him,  that,  when  he 
should  arrive,  there  might  be  no  doubt  of  his  being  the  very  person  foreor- 
dained of  God  to  be  the  Saviour  of  the  world.  The  minute  description  of 
the  promised  Messiah,  together  with  the  marvellous  combination  of  circum- 
stances that  marked  Jesus  as  the  person  foretold,  lead  us  further  to  believe 
that  the  text  had  particular  respect  to  him. 

3.  To  him  exclusively  the  text  is  applied  by  God  himself. 

St.  Paul  tells  us  that  the  blessing  of  Abraham  was  to  come  on  the  Gen- 
tiles through  Jesus  Christ ;  Gal.  iii.  14  ;  and  that  the  words  of  the  text  rela- 
ted, not  to  others,  but  to  Christ  alone.  lb.  16. 

This  point  being  ascertained,  let  us  inquire 

II.  In  what  respect  ale  nations  are  blessed  in  him. 

The  full  accomplishment  of  the  text  will  not  take  place  till  that  glorious 
period  when  the  knowledge  of  the  Lord  shall  cover  the  earth,  as  the  waters 
cover  the  sea.  Yet,  in  a  limited  sense,  all  nations  have  experienced  the  truth 
of  this  prophecy  already. 

1.  They  are  reconciled  to  God  through  him.- 

Christ  died  not  for  one  nation  only  ;  he  was  a  propitiation  for  the  sins 
of  the  whole  world.  Many  of  all  nations  have  already  believed  in  his  name, 
and  rejoiced  in  his  salvation  :  and  in  every  place  they  who  believe  In  him 
shall  find  acceptance  with  their  God.  Col.  i.  20 — 22. 

2.  They  are  united  in  one  body  in  him. 

He  has  broken  down  the  middle  wall  of  partition  that  divided  the  Jewish 
and  Gentile  world,  and,  having  reconciled  both  unto  God  in  one  body  by  the 
cross,  he  has  slain  the  enmity  thereby.  Eph.  ii.  14 — 16.  All  mankind  are  now 
brought  into  one  family,  and  are  taught  to  regard  each  other  as  brethren :  and 
in  proportion  as  the  religion  of  Jesus  gains  the  ascendant  over  our  hearts,  we 
are  united  in  love  to  every  member  of  his  mystical  body. 

3.  They  are  blessed  with  all  spiritual  blessings. 

There  is  not  any  thing  that  can  conduce  to  our  present  or  future  happiness 
which  Jesus  will  not  bestow  on  his  believing  people.  Adoption  into  his 
family,  peace  in  our  consciences",  holiness  in  our  hearts,  and  an  eternity  of 
glory  in  the  Father's  presence,  are  the  certain  portion  of  all  his  faithful  fol- 
lowers. There  is  no  difference  between  Jew  and  Gentile  ;  all  are  admitted 
to  the  same  privileges,  and  all  shall  participate  the  enjoyments. 


CHRIST.  139 

Infer, 

1.  The  antiquity  of  the  gospel. 

The  sum  and  substance  of  the  gospel  is,  that  Christ  is  the  only  source  of 
all  spiritual  and  eternal  blessings*  Wherever  this  truth  is  strongly  urged, 
men  are  ready  to  cry  out  against  it  as  a  new  doctrine.  But  we  can  trace  it, 
not  only  to  the  reformers  of  our  church,  but  to  the  apostles,  yea  to  Abraham 
also  :  for  St.  Paul  declares,  that  when  God  spake  the  words  to  Abraham,  he 
"preached  the  gospel  to  him,''''  even  that  very  gospel,  whereby  he  and  all  the 
nations  of  the  earth  must  be  saved.  Gal.  iii.  8.  Let  this  truth  then  no 
longer  be  reviled  as  novel,  but  be  received  as  the  one  ground  of  all  our 
hopes. 

2.  The  importance  of  faith. 

Abraham's  faith  in  this  gospel  was  imputed  to  him  for  righteousness  ;  Gal. 
iii.  6,  and  by  believing  the  same  divine  record  we  also  must  be  justified.  lb. 
7,  9.  No  doctrine  whatever  is  more  explicitly  declared  in  scripture  than 
this.  Let  us  then  acknowledge  the  necessity  of  faith,  and  look  to  the  Lord 
Jesus  Christ  as  that  promised  seed,  through  whom  alone  the  blessings  of 
Abraham  can  flow  down  upon  us. 

3.  The  connection  between  faith  and  works. 

Faith  was  that  principle  which  produced  in  Abraham  such  exemplary  obe- 
dience :  Heb.  xi.  17,  and  the  same  root  will  bear  similar  fruits  wheresoever 
it  exists.  Acts  xv.  9.  Indeed  the  pardon  of  past  sins  would  be  utterly  insuf- 
ficient to  make  us  happy,  if  it  were  not  accompanied  with  the  renovation  of 
our  natures.  To  this  effect  St.  Peter  expounded,  as  it  were,  the  very  words 
of  the  text,  declaring  to  the  Jews,  that  conversion  from  sin  was  one  of  the 
first  blessings  which  the  Lord  Jesus  was  sent  to  bestow.  Acts  iii.  25,  26. 
Let  us  then  not  consider  faith  and  works  as  opposed  to  each  other,  but  as 
possessing  distinct  offices,  the  one  to  justify  our  souls,  the  other  to  honor 
God,  and  to  manifest  the  sincerity  of  our  faith. 


ISAIAH'S  VISION  OF  CHRIST. 

Isaiah  vi.  5 — 7. — Then  said  I,  Wo  is  me  !  for  I  am  undone  ;  because  I  am  a  man  of  unclean 
lips,  and  I  dwell  in  the  midst  of  a  people  of  unclean  lips :  for  mine  eyes  have  seen  the 
King,  the  Lord  of  hosts,"  &.c.     (Sk.) 

This  prophet  was  peculiarly  favored  by  the  Lord,  and  has  ever  been  dis- 
tinguished as  the  most  eminent  of  the  Jewish  seers.  He  was  singularly 
honored  with  clear  and  comprehensive  views  of  the  person  and  character  of 
the  Messiah  ;  and  minutely  predicted  the  circumstances  of  his  incarnation, 
and  the  triumphs  of  his  kingdom.  In  this  chapter,  he  was  highly  privileged, 
by  having  a  distinct  and  glorious  vision  of  the  Son  of  God.  It  took  place 
when  he  was  in  the  temple,  where  "he  saw  the  Lord  sitting  upon  a  throne, 
high  and  lifted  up,"  attended  by  numerous  seraphims,  who  were  perpetually 
employed  in  rendering  him  their  profoundest  homage,  and  devoutly  adoring 
his  holy  name,  ver.  2,  3.  The  effects  which  these  things  produced  on  his 
mind,  and  what  occurred  on  this  interesting  occasion,  he  informs  us  in  the 
language  of  the  text;  from  which  we  may  learn,  that  this  vision  was, — glori- 
ous in  its  object, — instructive  in  its  design, — and  gracious  in  its  influence. 

I.  The  prophet's  vision  was  glorious  in  its  object: — "Mine  eves 
17 


130  CHRIST. 

have  seen  the  King,  the  Lord  of  hosts."  The  dignified  person  whom  he 
saw  was  the  promised  Messiah.  This  is  evident  from  the  testimony  of  St. 
John,  who  when  referring  to  this  chapter,  expressly  declares,  "These  things 
said  Esaias,  when  he  saw  his  glory,  and  spake  of  him."  It  is  certain  that 
"no  man  hath  seen  God,"  or  the  divine  essence  at  any  time,  but  his  "  only 
begotten  Son  hath  declared  him."  When  the  prophet  saw  him  "  in  the 
bosom  of  the  Father;"  he  appeared  in  the  two-fold  character  of  essential 
God  and  an  Almighty  Sovereign.     Hence  he  justly  specifies, 

1.  The  divinity  of  his  person '.—""The  Lord  of  hosts,"  or  according  to 
Lowth,  "  Jehovah  God  of  hosts."  This  language  is  certainly  a  legitimate 
and  powerful  argument,  in  proof  of  the  deity  of  the  Lord  Jesus  Christ.  To 
deny  this  would  be  equally  opposed  to  just  reasoning  and  sOund  criticism. 
The  prophet  actually  saw  his  personal  glory,  even  the  glory  of  the  "  only 
begotten  of  the  Father;"  and  boldly  asserts  his  essential  divinity,  as  the 
second  person  of  the  triune  Godhead.  And  this  character  of  the  Saviour 
perfectly  accords  with  the  descriptions  given  of  him  throughout  the  sacred 
writings.  The  eternity  of  his  existence  fully  proves  that  he  is  absolutely 
God,  and  equal  with  the  Father,  John  viii.  58,  xvii.  5  ;  Heb.  xiii.  8.  He 
is  therefore  justly  called  "both  Lord  and  Christ, — the  Lord  of  glory, — the 
Lord  of  all, — the  Lord  of  hosts,"  Phil.  ii.  11. 

2.  The  sovereignly  of  his  character: — "Mine  eyes  have  seen  the 
King.''''  Christ's  kingly  office  is  clearly  revealed  in  the  Scriptures,  and  is 
highly  encouraging  to  his  people,  Ps.  cxlix,  2.  He  is  a  supreme  king ; 
even  "  the  King  of  kings  and  the  Lord  of  lords,"  Prov.  viii.  15.  A  univer- 
sal king;  whose  kingdom  ruleth  over  all  things,  both  visible  and  invisible, 
Col.  i.  15 — 18  ;  Rev.  i.  18.  A  spiritual  king;  whom  God  has  set  upon  his 
holy  hill  of  Zion,  to  be  the  head  and  governor  of  his  church,  and  reign  in 
the'hearts  of  his  people,  Ps.  ii.  6;  Luke  xvii.  21  :  Col,  i.  13.  An  everlast- 
ing king;  who  shall  continue  to  reign  and  prosper  when  all  other  kings  and 
their  dominions  shall  be  destroyed,  "  but  of  his  kingdom  there  shall  be  no 
end,"  Dan.  vii.  14;  Heb.  i.  8.  How  glorious  is  the  Redeemer's  character! 
Let  us  adore  his  name  and  gladly  bow  to  his  sceptre.     Observe, 

II.  The  prophet's  vision  was  instructive  in  its  design  ; — "  Then  flew 
one  of  the  seraphims,"  «fcc.  As  no  scripture  is  of  private  interpretation,  this 
vision  was,  no  doubt,  intended  not  only  for  the  personal  benefit  of  the  pro- 
phet, but  also  for  the  general  instruction  of  mankind.  It  evidently  illustrates, 

1.  The  nature  of  salvation; — "Thine  iniquity  is  taken aivay,  and  thy  sin 
purged."  We  are  not  only  actually  guilty,  but  morally  polluted.  When 
God  therefore  saves  sinners,  he  takes  away  their  guilt  by  his  mercy,  and 
purifies  their  hearts  by  his  grace.  Both'  pardon  and  purity  are  equally  neces- 
sary for  our  present  and  final  happiness.  They  are  freely  promised  in  the 
gospel,  and  are  happily  enjoyed  by  all  the  righteous,  1  Cor.  vi.  11.  This 
was  certainly  the  blessed  experience  of  the  prophet,  and  such  is  still  the  sal- 
vation of  all  true  believers. 

2.  The  medium  of  salvation; — "  Then  flew  one  of  the  seraphims  unto 
me,"  &c.  Here  God  employed  one  of  his  angels  as  a  messenger  of  his 
grace  to  the  prophet.  He  came  flying  with  a  live  coal  in  his  hand,  which 
was  taken  from  off  the  altar.  This  was  most  probably  the  altar  of  burnt 
offering,  which  had  always  coals  of  fire  burning  upon  it,  Lev.  vi.  12,  13. 
This  manifestly  typified  the  Lord  Jesus  Christ,  as  the  atoning  sacrifice  for 
our  sins,  and  the  high-priest  over  the  house  of  God  for  ever,  Heb.  ix.  14, 
xiii.  10:  1  John  iv.  10.  The  seraphs  laying  the  live  coal  upon  the  prophet's 
mouth,  might  represent  the   necessity  of  a  personal  application  of  Christ's 


CHRIST.  131 

atonement  as  the  only  medium  of  pardon,  purity,  and  every  spiritual  blessing* 
Heb.  xii.  24.  It  might  also  point  out  the  sanctifying  influence  of  the  Holy 
Ghost,  as  a  "spirit  of  burning  and  refining  fire;"  and  is  in  the  whole,  an 
instructive  and  emblematical  representation  of  the  divine  method  of  saving 
sinners  to  the  end  of  time,  Matt.  iii.  11;  John  xiv.  6;  Heb.  iv.  14 — 16. 

3.  The  assurance  of  salvation.  This  was  unquestionably  the  privilege  of 
the  prophet.  He  was  assured  of  it  by  the  declaration  of  the  seraph,  and  the 
sign  which  he  received,  verse  7.  This,  without  doubt,  was  highly  consola- 
tory to  his  mind,  and  greatly  encouraged  him  in  his  work.  And  though  we 
cannot  expect  to  receive  it  in  the  same  w%y,  it  is  still  a  possible  privilege, 
and  is  enjoyed  by  many,  who  can  declare,  like  David,  what  God  has  done 
for  their  souls.  The  Lord  communicates  it  by  his  word  and  Spirit,  and 
gives  his  people  "  the  knowledge  of  salvation  by  the  remission  of  their  sins,' 
Rom.  viii.  15,  16;   1  Thess.  i.  5.     This  will  lead  us  to  consider, 

III  The  prophet\*  vision  was  gracious  in  its  influence; — "Then 
said  I,  Wo  is  me  !  for  I  am  undone,"  &c.  All  spiritual  intercourse  with 
God  is  profitable  to  the  soul.  This  v/as  manifestly  the  case  in  the  instance 
before  us.  The  prophet  was  both  powerfully  affected,  and  greatly  profited 
by  this  heavenly  vision. 

1.  7/  was  deeply  humbling; — "  Wo  is  me!  for  I  am  undone,"  ifec,  I  am 
struck  dumb,  "  because  I  am  a  man  of  unclean  lips,"  &c.  He  had  such  a 
discovery  of  the  infinite  splendor  and  purity  of  the  Lord  of  hosts,  that  he 
was  more  than  ever  convinced  of  his  own  personal  pollution,  and  of  the  sin- 
fulness of  the  people  among  whom  he  dwelt.  These  things  deeply  humbled 
him  before  God,  and  filled  him  with  unfeigned  repentance  and  self-abase- 
ment. The  manifestation  of  God  to  the  soul  is  always  productive  of  genu- 
ine humility  and  contrition  of  heart;  and  leads  the  penitent  believer  to  ex- 
claim, "Wo  is  me!  I  abhor  myself,  and  repent  in  dust  and  ashes,"  Job 
xlii.  5,  6. 

2.  It  was  personally  sanctifying.  Whilst  the  prophet  was  abashed  and 
humbled,  on  account  of  his  uncleanness,  he  received  a  comfortable  assurance 
of  his  pardon  and  acceptance  with  God.  His  sin  was  also  purged,  and  he 
was  made  "a  vessel  unto  honor,"  more  deeply  and  fully  "sanctified  and 
meet  for  the  master's  use."  By  communion  with  God  we  feel  his  trans- 
forming power,  and  are  changed  into  the  same  image,  2  Cor.  iii.  18.  A  be- 
lieving discovery  of  his  glory  and  purity  is  always  assimilating  and  hallow- 
ing in  its  influence,  Ps.  lxiii.  2,  3;  2  Cor  iv.  6. 

3.  It  ivas  highly  encouraging.  The  prophet  was  called  to  the  painful 
task  of  addressing  the  Jews,  who  were  "a  disobedient  and  gainsaying  peo- 
ple." He  deeply  felt  the  importance  of  his  office,  and  the  difficulty  of  his 
work;  and  humbled  under  a  sense  of  his  own  inability  to  discharge  the  du- 
ties of  his  high  commission.  But  by  this  divine  vision  his  fears  were 
instantly  removed,  and  he  was  greatly  encouraged  to  engage  in  the  work 
which  God  appointed  him  to  do,  with  great  delight.  When  the  Lord  said, 
•"  Whom  shall  I  send,  and  who  will  go  for  us  V*  the  prophet  immediately  said, 
■"Here  am  I,  send  me."  Nothing  is  deemed  hard  or  unreasonable  by  the 
believer,  that  appears  to  be  the  will  of  God,  Phil.  iv.  11 — 13. 

To  conclude, 

1.  Let  us  carefully  search  the  Scriptures  which  testify  of  Christ,  and 
reveal  the  way  of  salvation. 

2.  Let  us  diligently  improve  the  privileges  we  enjoy,  till  we  obtain  the 
perfect  vision  of  the  "  King  eternal,"   1  John  iii.  2. 


132  CHRIST. 


THE  JOYFUL  PROCLAMATION. 

Isaiah  Ixii.  11. — Behold  the  Lord  hath  proclaimed  unto  the  end  of  the  world,  Say  ye  to 
the  daughter  of  Zion,  Behold,  thy  salvation  conieth ;  behold,  his  reward  is  with  him, 
and  his  work  before  him.     (Sk.) 

From  the  very  nature  of  prophecy,  it  must  generally  involve  a  degree  of 
obscurity,  which  can  only  be  fully  removed  by  its  accomplishment.  But  it 
is  evident,  that  all  the  prophetic  testimonies  are  not  equally  mysterious  and 
difficult  to  comprehend.  Some  of  them  are  comparatively  plain  and  intelli- 
gible to  the  weakest  capacity,  and  leave  no  reasonable  doubt  of  their  precise 
import  and  application.  This  is  particularly  observable  in  many  of  Isaiah's 
predictions  of  the  promised  Messiah,  and  the  inestimable  blessings  of  his 
kingdom.  And  though  he  frequently  employs  the  most  beautiful  imagery, 
and  describes  with  inimitable  sublimity  of  language,  the  most  glorious  and 
important  events,  yet  his  writings  in  general  are  more  distinct  and  perspicu- 
ous than  the  other  prophets. — This  chapter  primarily  predicts  the  deliver- 
ance of  the  Jews  from  the  Babylonish  captivity  ;  and  very  probably  refers 
to  their  final  restoration  as  the  people  of  God.  But  it  also  manifestly  an- 
nounces the  propagation  and  triumphs  of  the  gospel ;  and  contains  the  most 
encouraging  promises  of  the  universal  diffusion  of  divine  knowledge,  and 
the  future  prosperity  of  the  christian  church. — The  text  may  therefore  be 
regarded  as  the  Lord's  general  commission  to  the  prophet,  and  to  all  his 
faithful  ministers,  to  proclaim  the  glad  tidings  of  salvation  throughout  the 
world,  both  to  Jews  and  Gentiles,  "  Behold  the  Lord  hath  proclaimed  it," 
&c.     Let  us  observe, 

I.  This  proclamation  exhibits  a  glorious  object. 

m  Behold  thy  salvation  cometh."  Such  is  the  distinguished  character  of 
the  Messiah.  He  is  a  Saviour.  He  saves  his  people  from  their  sins,  and 
is  therefore  called  their  salvation.  For  this  purpose  he  came  into  the  world 
— was  delivered  for  our  offences — and  now  ever  liveth  to  make  intercession 
for  us.     His  saving  character  is  perfectly  such  as  our  necessities  require. 

1.  He  is  the  appointed  Saviour.  When  we  had  destroyed  ourselves,  in 
God  was  found  help.  He  loved  the  world  and  sent  his  only  begotten  Son, 
that  we  might  live  through  him.  As  the  mediator  of  the  new  covenant,  Je- 
sus is  frequently  called  God's  servant,  because  he  assumed  humanity,  that 
he  might  accomplish  his  will,  and  finish  the  work  which  he  had  given  him 
to  do,  Isa.  liii.  11;  Heb.  x.  5 — 7;  John  iv.  34.  "The  Lord  laid  on  him 
the  iniquity  of  us  all,"  and  exalted  him  with  his  right  hand,  to  be  a  prince 
and  a  Saviour.  It  thus  "  pleased  the  Father,  that  in  him  should  all  fulness 
dwell,"  for  the  salvation  of  perishing  sinners. 

2.  He  is  the  all-sufficient  Saviour.  He  is  both  divinely  authorized,  and 
infinitely  qualified,  to  execute  his  saving  office.  He  is  "the  propitiation  for 
our  sins,"  and  hath  obtained  eternal  redemption  for  mankind."  In  him, 
there  is  an  inexhaustible  plenitude  of  grace  and  truth.  Millions  have  put 
their  trust  in  him,  and  have  proved  the  virtue  of  his  name,  Rev.  vii.  13,  14; 
— and  he  is  "  the  same  yesterday,  to-day,  and  for  ever."  He  can  save  the 
vilest  sinners,  and  will  cast  out  none  that  come  unto  him.  However  multi- 
plied our  crimes — however  aggravated  our  guilt — and  however  deep  the 
stains  of  our  depravity  may  be,  Jesus  is  able  and  willing  to  redeem  us  from 
all  iniquity,  and  save  us  to  the  uttermost,  Psa.  exxx.  7,  8;  Matt.  xi.  28; 
Heb.  vii.  25. 


' 


CHRIST.  133 

3.  He  is  the  only  possible  Saviour.  There  is  no  other  way  to  the  Father; 
nor  any  other  mediator  between  God  and  man ;  "  For  other  foundation  can 
no  other  man  lay  than  that  is  laid,  which  is  Jesus  Christ."  He  alone  has 
bought  with  a  price,  and  can  save  us  from  wrath  to  come.  He  has  been  the 
only  Saviour  of  his  people  in  every  age,  Isa.  xlv.  21,  22.  Salvation  is  not 
the  scheme  of  angelic  wisdom,  nor  the  production  of  human  energy ;  but 
the  special  purchase  of  Christ's  infinite  merit,  and  the  sovereign  achievement 
of  his  omnipotent  power,  Titus  iii.  4 — 7.  No  other  Saviour  is  necessai  y, 
nor  can  any  other  be  found;  for  "there  is  none  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved."     Behold  thy  salvalion! 

II.  This  proclamation  contains  a  gracious  message. 

"  Say  ye  to  the  daughter  of  Zion,  Behold,"  &c.  Whatever  reference 
these  words  might  have  to  Cyrus,  who  proclaimed  liberty  to  the  captive 
Jews,  they  more  eminently  describe  the  office  and  work  of  Christ,  as  the 
Redeemer  and  Saviour  of  sinners.     Observe, 

1.  His  mysterious  advent ; — "Behold  he  cometh."  He  had  long  been 
promised  as  the  seed  of  Abraham,  in  whom  all  nations  should  be  blessed. 
To  him  gave  all  the  prophets  witness,  and  greatly  rejoiced  in  the  anticipation 
of  his  manifestation  in  the  flesh,  1  Pet.  i.  10.  11. — Behold,  now  he  is  eomeJ 
■"  The  Word  was  made  flesh,  and  dwelt  among  us."  He  is  Immanuel,  God 
with  us. — '  God  with  God,  is  man  with  men.'  Glorious  mystery  !  Infallible 
«ruth!   Matehless  love!   1  Tim.  iii.  16;  2  Cor.  viii.  9. 

2.  His  important  mission; — "  His  work  before  him."  What  an  infinite 
work  did  he  engage  to  accomplish!  It  includes  all  that  he  has  done  and  suf- 
fered to  redeem  and  save  the  world.  His  human  incarnation — perfect  right- 
eousness— -atoning  sacrifice — triumphant  resurrection — glorious  ascension — 
and  prevailing  intercession,  Rom.  viii.  3,  34. — The  work  of  redemption  he 
gloriously  finished  in  the  days  of  his  flesh,  Heb.  ix.  4. — But  the  work  of 
salvation  is  still  before  him,  in  which  he  is  perpetually  engaged,  and  will 
not  cease  to  earry  it  on,  till  he  has  fully  accomplished  all  the  designs  of  his 
mediatorial  engagements,  1  Cor.  xv.  24 — 28. 

3.  His  glorious  recompence; — "  His  reward  is  with  him."  In  him  are 
•hid  all  the  treasures  of  wisdom  and  knowledge,  and  all  the  unsearchable 
.riches  of  salvation.  From  his  infinite  fulness,  he  freely  and  abundantly 
communicates  the  richest  blessings  to  his  believing  people  ; — he  enlightens 

.their  minds — justifies  their  persons — liberates  their  souls — purifies  their 
hearts — and  inspires  them  with  "joy  unspeakable  and  full  of  glory  ;" — he 
graciously  bestows  an  inestimable  treasure  of  grace  here,  and  an  ineffable 
•reward  of  glory  hereafter,  1  John  iii.  2.  This  message  must  be  published 
in  all  nations; — "  The  Lord  hath  proclaimed,"  &c. 

III.  This  proclamation  demands  special  attention. 

The  threefold  repetition  of  the  term  behold,  in  the  text,  intimates  the  vast 
importance  of  the  subject  introduced,  and  the  absolute  necessity  of  attentive- 
ly regarding  the  Saviour  as  proclaimed  by  the  prophet.      We  should  beho 
him, 

1.  With  devout  admiration.  He  is  the  most  g'orwus  and  interesting 
object.  He  is  altogether  lovely  in  his  person,  character,  works,  and  offices 
How  great  is  his  beauty,  and  how  infinite  his  goodness!  Behold  his  aston- 
ishing love,  his  attractive  dignity,  and  his  captivating  grace  !  Embrace  his 
truth — bow  to  his  sceptre — and  imitate  his  example; — supremely  adore  his 
«xalted  name — and  affectionately  exclaim,  "  This  is  my  beloved,,  and  this  is 
any  friend  J" 


1 34  CHRIST* 

2.  With  believing  application.  The  Saviour  is  not  an  object  of  si<*ht9 
but  of  faith.  Beholding  him,  therefore,  is  an  act  of  the  mind,  under  the 
influence  of  his  Spirit.  By  faith  we  look  to  him — come  to  him — receive 
him — and  trust  in  him,  as  "the  Lamb  of  God,  which  taketh  away  the  sin 
of  the  world,"  John  i.  12  ;  Eph.  i.  13'.  Such  a  beholding  Christ,  is  always 
accompanied  with  a  personal  interest  in  his  merits,  and  a  participation  of  pre- 
sent salvation. 

3.  With  joyful  anticipation.  "  Faith  is  the  substance  of  things  hoped 
for,  and  the  evidence  of  things  not  seen.'" — It  looks  to  the  unseen  Saviour, 
and  joyfully  expects  his  second  appearing,  without  sin  unto  salvation.  The 
believer  looks  through  all  sufferings  and  discouragements,  and  greatly  rejoices 
in  hope  of  the  glory  of  God — -having  a  "  desire  to  depart  and  be  with  Christ 
which  is  far  better,"  Phil.  iii.  20,  21  ;  Col.  iii.  3,  4.  May  all  mankind 
speedily  hear  the  joyful  proclamation  of  the  gospel — behold  the  ineffable 
glories  of  the  Redeemer— and  participate  the  exceeding  riches  of  his  trace  I 


CHRIST'S  NATIVITY. 

Luke  ii.  8 — 11. — And  there  were  in  the  same  country  shepherds  abiding-  in  the  field,  keep- 
ing watch  over  their  flock  by  night.  And  lo,  the  angel  of  the  Lord  came  upon  them, 
and  the  glory  of  the  Lord  shone  around  about  them  ;  and  they  were  sore  afraid.  And 
the  angel  said  unto  them,  Fear  not :  for,  behold,  I  bring  you  good  tidings  of  great  j*y, 
which  shall  be  to  all  people.  For  unto  you  is  born  this-  day,  in  the  city  of  David.,  a  Sa- 
viour, which  is  Christ  me  Lord.     (Fr.); 

In  the  circumstances  attending  the  birth  of  Christ,  we  see  much  of  the 
hand  of  God.  The  decree  of  Cae-sar  Augustus,  which  directed  the  Virgin 
mother  to  Bethlehem,  is  employed  for  the  accomplishment  of  ancient  pro- 
phecy:   ver.  1 — 3.     Mic.  v.  2. -The  low  and  humble  state  in  which 

the  Saviour  was  born,  ver.  7,  serves  as  a  specimen  of  the  treatment  he  should 
meet  with  from  the  world  in  general,  while  the  ministry  of  attendant  angels 
indicated  the  honor  which  God  would  put  upon  him  notwithstanding.  Johi> 
i.  10,  II. 

Let  us  notice  some  of  the  particulars  of  the  history,  before  we  enter  on  the 
immediate  subject  of  the  text — 

1.  Observe  the  interest  which  the  angels  felt  on  the  occasion. The 

minds  of  men  were  wholly  occupied  with  the  '•taxing,'  and  the  decree  of  the 
emperor ;  but  their  thoughts  are  full  of  Christ. The-  rulers  and  prin- 
cipal inhabitants  of  Jerusalem  overlooked  what  had  happened  at  Bethlehem,. 
■as  scarcely  deserving  of  regard,  while  the  humble  shepherds  in  the  held  are 
visited  by  an  angel  from  heaven. 

2.  Not  only  did  an  angel  appear  to  them,  but  "  the  glory  of  the  Lord 

snone  round  about  them." Angels  sometimes  made  their  appearance 

in  human  form,  as  in  the  instance  of  Abraham  and  Lot?  and  then  they  ex- 
cited no  particular  fear  or  dread.  But  on  this  occasion,  so  great  and  interest- 
ing, they  appear  in  all  their  native  dignity  and  glory,  that  it  might  be  seen 
they  brought  a  message  immediately  from  God. 

3.  The  effect  it  had   upon  the  shepherds:   "they  were  sore  afraid,"  but 

were  afterwards  cheered  by  the  heavenly  messenger. Mary  *!VJa<nl;!- 

Lene  also  was  greatly  alarmed  at  the  appearance  of  the  angel  at  the  sepulchre; 


CHRIST.  135 

and  as  both  these  visions  took  place  amidst  the  darkness  of  the  night,  it  must 
have  added  a  terrific  grandeur  to  the  scene. Yet  in  this  awful  mani- 
festation of  the  divine  glory,  there  is  a  mixture  of  tender  mercy;  and  the 
shepherds  are  filled  with  fear  and  hope,  a  presentiment  of  the  feelings  which 
the  gospel  should  inspire. 

4.  The  object  proclaimed  is  the  "Saviour." When  an  angel  turns 

preacher  he  does  not  speak  of  himself,  nor  draw  the  attention  to  that  quar- 
ter, but  to  Christ,  as  the  supreme  object  of  regard.  What  an  example  to  all 
who  engage  in  the  sacred  ministry  ! 

5.  The   good  news  was  common  to  "  all  people,"  and  not  to  one  nation 

only. The   highest  and  best  source  of  consolation   is   that  which  is 

common  to  all  christians,  and  consists  in  the  common  blessings  of  salvation; 
and  not  that  which  distinguishes  one  people  or  one  christian  from  another. 
David's  principal  desire,  and  also  Paul's  4s  equally  the  desire  of  all  that  truly 
believe.     Ps.  xxvii.  3 ;   Phil.  iii.  8. 

G.  The  good  news,  though  common  to  all  people,  was  more  immediately 
addressed  to  the  shepherds,  who  like  many  others  were  waiting  for  the  con- 
solation of  Israel.      "  To  you"  is  born  a  Saviour,  which  is  Christ  the  Lord. 

The  gospel  also  is  as  much  addressed  to  individuals,  as  if  they  only 

were  the  objects  of  it. 

7,  In  this  heavenly  message  particular  attention  is  paid  to  time,  place,  and 
other  circumstances,  to  show  their  agreement  with  ancient  prophecy:  ver.  11. 
Not  an  angel  from  heaven  must  be  permitted  to  speak  any  thing  contrary  to 
what  is  written  in  the  scriptures  of  truth.      Gal.  i.  8. 

I.    Consider   the   subject   of   the   angelic   message,   and   see   what 

*'  GOOD    TIDINGS"    ARE    CONTAINED    IN    IT. 

1.  The  birth  of  Jesus  Christ  was  itself  good  news. This  was  the 

great  object  of  prophecy  from  the  beginning  of  the  world,  and  the  hope  of 
the  church  in  all  ages.     Zion  was  bid  to  rejoice  in  it,  Zech.  ix.  9  ;  and  the 

whole  creation  to  be  glad,  Ps.  xcvi. God  was  now  manifest  in^the 

flesh,  even  Immanuel,  God  with  us.  The  Word  was  made  flesh,  and  dwelt 
amongst  us,  the  only-begotten  of  the  Father,  full  of  grace  and  truth. 

2.  The  gracious   design  of  his   incarnation  imported   good  tidings   to  a 

guilty  and  ruined  world. He  came  to  do  the  will  of  God,  to  die  as  a 

ransom  for  us,  to  rise  from  the  dead,  to  ascend  into  heaven,  and  make  inter- 
cession for  us. The  Son  of  God  was  manifested  to  destroy  the  works 

of  the  devil,  to  bring  glory  to  God  in  the  highest,  on  earth  peace,  and  good 
will  to  men. 

3.  The  way  of  salvation,  which  was  effected  by  the  coming  of  Christ, 
forms  an  essential  part  of  the  good  tidings  brought  to  us  by  the  angel.     To 

us  is  born  "  a  Saviour,"  which  is  Christ  the  Lord. Repentance  and 

remission  of  sins  are  now  preached  among  all  nations  ;  a  free,  full,  and  eter- 
nal salvation.  These  in  effect  are  the  tidings  announced  by  the  celestial 
messenger. 

II.  These  tidings  are  matter  of  joy,  "  of  great  joy  to  all  peo- 
ple." 

The  term  here  employed  is  strong,  and  never  used  but  on  great  occasions; 
for  the  joy  of  harvest,  or  an  important  victory  ;  but  is  fully  applicable  to  the 
subject  under  consideration. 

1.  The  coming  of  Christ  was  the  joy  of  the  old-testament  church,  while 
they  lived  only  in  the  hope  of  this  great  event.  Isai.  xxv.  9  ;  John  viii.  56. 
How  much  more  when  it  is  fully  realised. 


1 36  CHRIST. 

2.  All   the  joy  of  believers,  daring  the  lifetime,  of  our  Saviour,  centred 

entirely  in  him. Mary  and  Elizabeth,  Simeon  and  Anna,  and  all  that 

looked  for  redemption  in  Jerusalem,  rejoiced  and  triumphed  in  the  incarna- 
tion, when  they  saw  the  mercy  promised  to  the  fathers,  and  the  performance 
of  the  holy  covenant.     Christ  was  the  joy  of  his  immediate  disciples  and 
followers,  and  his  presence  the  only  happiness  they  knew  on  earth. 
/  3.  All  the  joy  in  the  times  of  the  apostles,  had  an  immediate  reference  to 

Christ  and  his  salvation. Jerusalem,  which  had  been  the  scene  of  his 

deepest  abasement,  was  afterwards  filled  with  peace,  and  joy,  and  gladness, 
and  resounded  with  the  triumphs  of  the  ascended  Saviour.  There  was  great 
joy  also  in  the  city  of  Samaria,  but  it  was  through  the  doctrine  of  the  cross. 
The  apostles  triumphed  in  every  place,  but  it  was  because  the  savour  of  his 
name  was  spread  abroad.  Whom  having  not  seen,  says  Peter,  ye  love :  in 
whom,  though  now  ye  see  him  itbt,  yet  believing,  ye  rejoice  with  joy  un- 
speakable and  full  of  glory. 

4.  Christ  and  his  salvation  made  all  their  troubles  and  sorrows  light  and 
momentary  ;  yea  they  counted  not  their  lives  dear  for  his  sake.  The  his- 
tory of  the  primitive  church  is  a  history  of  sufferings  in  the  cause  of  Christ, 
and  of  joy  and  rejoicing  in  his  holy  name.  This  also  is  the  way  for  us  to 
bear  up  under  all  the  sorrows  of  the  present  life. 

III.  Enquire  what  is  necessary  to  render  these  good  tidings  a  mat- 
ter OF  REAL  JOY  TO  US. 

It  is  an  undoubted  fact,  that  they  do  not  produce  joy  in  all.     They  did  not 

then,  and  they  do  not  now. Many  think  the  tidings  of  the  gospel  not 

worth  hearing. Many  who  hear,  neglect  them,  or  feel  no  interest  in 

them. Some  who  seem  to  rejoice  for  a  time  become  indifferent ;  and 

afterwards  wither  away. 

To  become  the  subject  of  real  joy,  these  tidings  require  to  be  believed  as 

true,  and  to  be  received  with  the  utmost  cordiality. Christ  was  in  the 

world,  and  the  world  knew  him  not;  he  came  unto  his  own,  and  his  own 
received  him  not.  Those  who  did  receive  him  were  such  as  believed  on  his 
name,  being  born  again. 

In  particular,  it  includes  a  deep  conviction  of  our  guilty,  lost,  and  ruined 
state,  which  is  pre-supposed  by  the  gospel ;  and  which  must  be  felt  and  rea- 
lized, before  it  can  convey  to  us  tidings  of  great  joy. 

Also  a  cordial  reception  of  the  gospel  itself,  as  revealing  the  only  way  of 
salvation  ;  obeying  it  from  the  heart,  and  receiving  the  truth  in  love. 


OF  THE  INCARNATION  OF  CHRIST. 

1  Timothy,  iii.  16. — God  manifested  in  the  flesh.     (H.) 

The  incarnation  of  Christ  is  a  most  extraordinary  and  amazing  affair ;  it 
is  wonderful  indeed,  that  the  eternal  Son  of  God  should  become  man  ;  tlu>t 
he  should  be  born  of  a  pure  virgin,  without  any  concern  of  man  in  it;  that 
this  should  be  brought  about  by  the  power  of  the  Holy  Ghost,  in  a  way  un- 
seen, imperceptible,  and  unknown,  signified  by  his  overshadowing;  and  all 
this  in  order  to  effect  the  most  wonderful  work  that  ever  was  done  in  the 
world,  the  redemption  and  salvation  of  men:  it  is  a  most  mysterious  thing. 


CHRIST.  137 

incomprehensible  by  men,  and  not  to  be  accounted  for  upon  the  principles  of 
natural  reason;  and  is  only  to  be  believed  and  embraced  upon  the  creilit  of 
Divine  revelation,  to  which  it  solely  belongs. 

I.  The   subject  of  the   incarnation,    or   the    Divine    Person  that 

BECAME    INCARNATE. 

The  evangelist  John  says  it  was  the  Word,  the  essential  Word  of  God; 
"The  Word  was  made  flesh,  and  dwelt  among  us,"  John  i.  14;  and  he 
is  said  to  be  the  "  Word  with  God ;"  that  is,  with  God  the  Father ;  and 
therefore  must  be  distinct  from  him,  Rev.  xix.  13;  Acts  xx.  32;  John  i.  1. 
Wherever  we  read  of  any  visible  appearance  of  a  Divine  person  in  the  Old 
Testament,  it  is  always  to  be  understood,  not  of  the  first,  but  of  the  second 
person.  The  Father  prepared  a  body,  a  human  nature  in  his  purpose,  coun- 
cil, and  covenant,  and  not  for  himself,  even  for  his  Sim,  as  he  acknowledges; 
"A  body  hast  thou  prepared  me."  Heb.  x.  5.  That  Divine  person  who 
came  in  the  flesh,  or  became  incarnate,  is  always  distinguished  from  the 
Father,  as  being  sent  by  him  ;  "  God  sending  his  own  Son,"  Rom.  viii.  3. 
"God  sent  forth  his  Son,"  Gal.  iv.  4,  that  is,  God  the  Father,  in  both  pas- 
sages ;  as  appears  from  the  relation  of  the  person  to  him,  sent  in  the  flesh, 
his  Son.  If  the  Father  had  been  incarnate,  he  must  have  suffered  and  died; 
for  that  is  the  end  of  the  incarnation,  that  the  person  incarnate  might  obey, 
suffer,  and  die,  in  the  room  of  sinners  ;  so  Christ  suffered  in  the  flesh,  and 
was  put  to  death  in  the  flesh.  Nor  is  it  the  Holy  Spirit  that  became  incar- 
nate, for  the  Same  reasons  that  the  Father  cannot  be  thought  to  be  so  ;  and 
besides,  he  had  a  peculiar  hand,  and  a  special  agency,  in  the  formation  of 
the  human  nature,  and  in  its  conception  and  birth:  when  Joseph  and  Mary 
were  espoused,  before  they  came  together,  "  she  was  found  with  child  of  the 
Holy  Ghost:"  and  Joseph  was  told,  in  order  to  encourage  him  to  take  her 
to  wife,  that  what  was  "conceived  in  her  was  of  the  Holy  Ghost;"  and 
therefore  he  himself  was  not  incarnate.  See  Luke  i.  35;  Matt.  i.  18 — 20. 
It  remains  that  it  is  the  second  person,  the  Son  of  God,  who  is  meant  by  "  the 
Word  that  was  made  flesh,"  or  became  incarnate;  and  indeed,  it  is  explained 
of  him  in  the  same  passage  ;  for  it  follows,  "  And  we  beheld  his  glory,  the 
glory,  as  of  the  only-begotten  of  the  Father."  When  this  mystery  of  the 
incarnation  is  expressed  by  the  phrase,  "God  manifest  in  the  flesh:"  not 
God  the  Father,  nor  the  Holy  Ghost,  but  God  the  Son  is  meant,  as  it  is  ex- 
plained;   1  John  iii.  8;  for  "this  purpose  the  Son  of  God  was  manifested." 

II.  To  OBSERVE  IN  WHAT  SENSE  THE  WoRD,  OR  Son  OF  GoD  WAS  MADE 
FLESH. 

John  i.  14;  Heb.  ii.  14;  1  John  iv.  2,  3 ;  1  Tim.  iii.  16;  signify,  that 
he  who  is  truly  God,  really  became  man,  or  assumed  the  whole  human  na- 
ture, as  will  be  seen  presently,  in  union  with  his  Divine  person. 

1.  What  is  meant  by  flesh,  in  the  phrases  and  passages  referred  to,  is 
a  whole  individual  of  human  nature,  consisting  of  soul  and  body,  as  when  it 
is  said,  "There  shall  no  flesh  living  be  justified  in  his  sight;"  and  again, 
"That  no  flesh  shall  glory  in  his  presence,"  Rom.  iii.  20;  1  Cor.  i.  29, 
with  many  other  passages;  see  Gen.  vi.  12;  Luke  iii.  6;  for  such  acts  as 
being  justified  and  glorying,  can  never  be  said  of  the  flesh  nor  body,  abstiart- 
edly  considered;  but  of  the  whole  man,  or  of  individuals  of  human  nature, 
consisting  of  soul  and  body  ;  and  in  this  sense  are  we  to  understand  it,  when 
it  is  used,  of  the  incarnation  of  the  Son  of  God,  who  took  upon  him  the 
whole  nature  of  man. 

He  took  a  true  body,  not  a  mere  phantom,  spectre  or  apparition,  the  ap- 
pearance of  a  body,  and  not  a  real  one.  It  is  certain  that  Christ  partook  of 
18 


138  CHRIST. 

the  same  flesh  and  blood  as  his  children :  and  therefore  if  theirs  be  real,  his 
must  be  so.  Likewise,  his  body  is  called  the  body  of  his  flesh,  his  fleshly 
body,  Col.  i.  22,  to  distinguish  it  from  the  token  of  his  body  in  the  supper  ; 
and  from  his  mystical  and  spiritual  body,  the  church ;  all  his  actions,  and 
what  is  said  of  him,  from  his  birth  to  his  death,  and  in  it,  and  after  it,  show 
it  was  a  true  body  that  he  assumed.  The  very  infirmities  that  attended  him, 
though  sinless,  were  proofs  of  his  body  being  a  true  and  real  one  ;  such  as 
his  fatigue  and  weariness  in  travelling,  John  iv.  G,  his  tears  at  the  grave  of 
Lazarus,  and  over  Jerusalem,  and  his  sweat  in  the  garden,  John  xi.  35;  Luke 
xix.  41,  xx.  44.  In  short,  it  was  through  weakness  of  the  flesh  that  he 
was  crucified  ;  which  was  not  in  appearance,  but  in  reality. 

.2.  Christ  assumed  a  reasonable  soul,  with  his  true  body,  which  made  up 
the  nature  he  took  upon  him,  and  are  included  in  the  flesh  he  was  made. 
Christ  asserts  that  he  had  a  soul,  and  which,  he  says  was  exceeding  sorrow- 
ful; and  which  was  an  immaterial  and  immortal  spirit;  and  which,  when  his 
body  died,  and  was  separated  from  it,  he  commended  into  the  hands  of  his 
Divine  Father,  Matt.  xxvi.  38;  Luke  xxiii.  46. 

2.  In  what  sense  the  Word,  or  Son  of  God,  was  made  flesh,  and  so  be- 
came incarnate. 

The  Word  could  not  be  made  at  all,  that  is,  created,  since  he  is  the  maker 
arid  creator  of  all  things;  and  therefore,  he  himself  could  not  be  made,  nor 
created.  But  as  other  scriptures  explain  it,  Cod  the  Word,  or  Son,  was 
made  and  became  "manifest  in  the  flesh;"  the  Son  that  was  in  the  bosom  of 
the  Father,  the  Word  of  life,  that  was  with  him  from  all  eternity,  was  mani- 
fested in  the  flesh  in  time  to  the  sons  of  men;  and  that  in  order  to  take  away 
sin,  and  to  destroy  the  works  of  the  devil.      1  John  i.  2,  and  iii.  5,  8. 

III.  The  causes  of  the  incarnation. 

1.  The  efficient  causes  of  it,  God,  Father,  Son,  and  Spirit.  The  Father 
prepared  a  body  for  the  Son  in  his  purpose,  and  proposed  it  to  him  in  coun- 
cil and  covenant  to  assume  it;  and  he  sent  him  forth  in  the  fulness  of  time. 
Heb.  x.  5;  Gal.  iv.  4;  Rom.  viii.  3.  The  Son  having  agreed  to  it,  being 
sent,  came  in  the  flesh,  by  the  assumption  of  it;  "  he  took  unto  him  the  form 
of  a  servant."  Heb.  ii.  14,  16;  Phil.  ii.  7,  8.  The  Holy  Ghost  had  a 
very  great  concern  in  this  affair ;  for  that  which  was  conceived  in  the  virgin, 
was  of  the  Holy  Ghost.  Matt.  i.  2D.  Now,  though  all  the  three  persons 
in  the  Deity  had  a  hand  in  the  wondrous  incarnation,  yet  only  one  of  them 
became  incarnate  ;  only  the  Son  assumed  the  human  nature.  -  Some  have 
illustrated  this  by  three  virgins  concerned  in  working  a  garment,  when  only 
one  of  them  puts  it  on  and  wears  it. 

2.  The  moving  cause  of  the  incarnation  of  Christ  is  the  love  of  the  Fa- 
ther, and  of  the  Son,  to  mankind.  "God  so  loved  the  world  ;  herein  is  love, 
that  God  sent."  John  iii.  16;  1  John  iv.  9,  10;  And  such  was  the  love 
and  condescending  grace  of  the  Son,  that  though  he  were  in  the  form  of  God, 
of  the  same  nature  with  him.     Col.  ii.  6 — 9  ;  2  Cor.  viii.  9. 

3.  The  final  cause,  or  for  whose  sake,  and  for  what  the  Son  of  God  be- 
came incarnate.  It  was  for  the  sake  of  lost  sinners  :  "  To  us,"  or  for  us, 
for  our  sakes  "  a  child  is  born,  a  Son  is  given."  See  Isa.  ix.  6  ;  Luke  ii. 
10,  11  ;  Matt.  i.  21. 

IV.  The  parts  of  the  incarnation  are  next  to  be  considered,  con- 
ception   AND   NATIVITY. 

1.  Conception.  This  is  a  most  wonderful,  abstruse,  and  mysterious 
affair,  and  which  to  speak  of  is  very  difficult. 


CHRIST.  139 

1.  This  conception  was  by  a  virgin  ;  "Behold,  a  virgin!"  this  was  a 
new  thing,  unheard  of,  and  astonishing,  which  God  created  in  the  earth, 
in  the  lower  parts  of  the  earth,  in  the  virgin's  womb:  a  woman  com- 
passed or  conceived,  a  man,  without  the  knowledge  of  man.  Isa.  vii.  14; 
Jer.  xxxi.  22.     This  was  not  natural,  but  supernatural. 

2.  This  conception  was  through  the  power  and  influence  of  the  Holy- 
Ghost  overshadowing  the  virgin. 

3.  It  was  a  nature,  not  a  person,  that  Christ  assumed  so  early  as  at  its 
conception  ;  it  is  called  the  "Holy  Thing,"  and  not  a  person.  The  seed  of 
Abraham;  the  form  and  fashion  of  a  man,  that  is,  the  nature  of  man;  as  the 
form  of  God,  in  the  same  passage,  signifies  the  nature  of  God.  See  Luke 
i.  35;  Heb.  ii.  16;  Phil.  ii.  6—8. 

2.  Nativity, 

1.  Of  whom  born, 

1.  Of  a  virgin:  "a  virgin  shall  conceive  and  bear  a  Son."  See  Matt. 
i.  18—23. 

2.  Christ  was  born  of  a  virgin  of  the  house  of  David,  as  in  Luke  i.  27. 
For  the  phrase,  "  of  the  house  of  David,"  is  equally  true  of  the  virgin,  as  of 
Joseph,  and  may  be  connected  with  her.     Acts  xiii.  23;  Rev.  xxii.  16. 

3.  He  was  born  of  a  virgin  of  the  tribe  of  Judah  ;  as  she  must  be,  since 
she  was  of  the  house  of  David,  which  was  of  that  tribe.  Gen.  xxx.  10 
Heb.  vii.  14. 

2.  The  place  of  his  birth  was  Bethlehem,  according  to  the  prophecy 
in  Micah,  v.  2.     See  Matt.  ii.  4 — 6;  John  vii.  42. 

3.  The  time  of  his  birth  was  as  it  was  fixed  in  prophecy  ;  before  the 
sceptre,  or  civil  government,  departed  from  Judah.  Herod  was  king  in 
Judea  when  he  was  born,  before  the  second  temple  was  destroyed  ;  for  he 
often  went  into  it,  and  taught  in  it:  and  it  was  at  the  time  pointed  at  in 
Daniel's  weeks.  See  Gen.  xlix.  10:  Mai.  iii.  1;  Hag.  ii.  6,  7,  9;  Dan.  ix.  24.  &c. 

V.  The  ends  of  Christ's  incarnation  are  many  ;  there  is  a  cluster 

OF    THEM  IN  THE  SONG  OF  THE  ANGELS.       Luke  ii.     14. 

1.  One  end  of  Christ's  incarnation  was,  to  show  forth  the  glory  of  God 
in  it.  The  glory  of  his  grace,  kindness,  and  goodness  to  men,  in  the  mis- 
sion of  his  Son  in  this  way ;  the  glory  of  his  faithfulness  in  fulfilling  his 
promise  of  it:  the  glory  of  his  power,  in  the  miraculous  production  of 
Christ's  human  nature;  and  the  glory  of  his  wisdom,  in  bringing  it  into  the 
world  in  such  a  manner  as  to  be  free  from  sin,  and  so  fit  for  the  purpose  for 
which  it  was  designed. 

2.  To  make  peace  with  God  for  men  on  earth  ;  to  make  reconciliation  for 
sin,  was  the  work  appointed  him  in  covenant;  aiid  to  do  this  was  the  reason 
of  his  being  made,  in  all  things,  like  unto  his  brethren  ;  and  make  peace  by 
the  blood  of  his  cross. 

3.  That  man  might  receive  the  fruit  of  God's  good  will  and  favor  to- 
wards them  ;  even  all  the  blessings  of  grace. 

4.  Particularly,  Christ  became  man  that  he  might  be  our  God,  our  near 
kinsman,  and  might  appear  to  have  a  right  to  redeem  us  ;  and  he  was,  in  the 
fulness  of  time,  made  of  a  woman,  to  redeem  men  from  the  law,  its  curse, 
and  condemnation,  &c. 

5.  Christ  became  man,  that  he  mi^ht  be  a  Mediator  between  God  and 
men  ;  and,  the  better  to  perform  several  parts  of  his  office  as  such,  he  took 
upon  him  the  nature  of  man,  that  he  might  have  something  to  oiler,  as  a 
priest,  to  be  a  sacrifice  for  sin,  and  make  a  satisfaction  for  it  in  that  nature 
that  sinned  ;  and  be  a  prophet  like  unto  Moses. 


140 


THE  JOY  OF  ANGELS  AT  THE  INCARNATION. 


Luke  ii.  13,  14  — And  suddenly  there  was  with  the  angel  a  multitude  of  the  heavenly  host, 
praising  God,  and  saying,  glory  to  God  in  the  highest,  and  on  earth  peace,  good  will  to- 
ward men.     (P.) 

In  this  divine  Anthem  we  are  taught, 

T.  That  the  incarnation  of  the  Saviour  was  a  bright  exhibition 

OF    THE    GLORY    OF    GOD. 

For  thousands  of  years  angels  had  beheld  the  unveiled  glory  of  the  deity  ; 
but  they  never  saw  the  divine  glory  with  any  thing  like  the  clearness  with 
which  they  saw  and  felt  the  subject  now.  They  had  seen  the  glory  of  the 
divine  justice  in  the  punishment  of  their  compeers  ;  and  something  like 
mercy  in  the  suspension  of  the  sentence  pronounced  on  guilty  man.  But  O, 
when  they  saw  Christ,  the  coequal  and  coeternal  Son  of  God,  take  upon 
him  a  body  that  he  might  suffer  and  die  to  atone  for  the  sins  of  men,  and 
redeem  them  from  the  curse  of  the  law,  when  they  could  not  be  redeemed 
by  silver  and  gold — by  human  blood,  by  angelic  interference,  or  by  any  thing 
short  of  the  inestimably  precious  blood  of  the  Son  of,  God  ;  here  they  saw 
justice  shining  in  all  its  awful  brightness,  tremendous  glory,  and  affecting 
majesty,  in  a  way  they  had  never  seen  it  before.  And  when  they  saw  that 
the  love  of  God  was  ready  to  make  such  a  sacrifice,  that  he  spared  not  his 
own  Son,  but  began  to  give  him  up  for  all  ;  here  was  a  display  of  mercy  in- 
deed ;  here  mercy  appeared  to  be  his  darling  attribute  ;  here  mercy  flowed 
in  a  deeper,  wider,  more  majestic  channel,  than  they  had  ever  before  formed 
any  just  conception  of.     From  this  anthem  we  learn 

II.  That  the  incarnation  of  Jesus  Christ  was  the  means  of  bring- 
ing   PEACE    UPON    EARTH. 

Sin  had  created  on  earth  a  most  horrible  war  ;  a  threefold  war,  dreadful 
and  interminable,  to  which  Jesus  came  to  put  an  end. 

1.  It  had  created  war  in  every  mail's  own  boscm.  The  passions  were 
tumultuous :  the  mind  of  man  was  the  erena  of  perpetual  discord  :  he  was 
ever  at  variance  with  himself.  Now  Christ  came  to  put  an  end  to  this  war, 
by  procuring  pardon  for  sin,  peace  for  the  conscience,  tranquility  for  the  pas- 
sions, subordination  for  the  appetites  ;  reconciling  reason  to  the  conscience, 
and  conscience  to  the  law  of  God.  Man,  before,  was  constrained  to  cry  out, 
if  he  felt  his  situation,  "  O  wretched  man  that  I  am  !  who  shall  deliver  me!" 
But  redeemed  man,  man  under  a  proper,  believing  view  of  the  christian 
scheme  as  exemplified  in  our  incarnate  God,  can  say,  "  I  thank  God  through 
Jesus  Christ  our  Lord." 

2.  Sin  had  created  a  horrible  tear  between  man  and  man.  It  armed 
every  man  against  his  brother,  strife,  envy,  jealousy,  oppression,  ambition, 
had  caused  a  thousand  interferences,  jars,  discords,  and  hostilities,  and  had 
made  man  a  wild  beast  to  his  brother.  But  Christ  came  to  put  an  end  to  this 
war;  he  came  to  preach  the  doctrine  of  universal  charity;  he  came  to  exem- 
plify universal  charity.  He  came  to  proclaim  that  peace  with  God  in  the 
conscience,  and  that  work  of  the  mighty  Spirit  on  the  heart  of  man,  that 
should  tear  from  every  breast,  and  extirpate  from  the  very  soil,  all  that  was 
there  of  enmity,  and  sweetly  constrain  him  to  love  his  neighbor  as  himself. 

3.  Sin  had  caused  tear  between  man  and  his  Maker.  Man  was  in  re- 
bellion with  his  Maker,  and  the  Maker  with  man.  But  when  Ch  ist  appear- 
ed in  our  nature,  "  God  was  in  him,  reconciling  the  world  to  himself,  not 
imputing  their  trespasses  unto  them  ;"  mercifully  pardoning  them  on  a  plan 


CHRIST.  Ml 

consistent  with  the  strictest  claims  of  his  justice,  and  affording  them  "race  to 
help  in  every  time  of  need.  And  so  amazing,  so  transforming  is  a  proper 
view  of  his  love,  that  they  are  brought  to  love  him  with  a  love  like  his  own. 

Well  then,  was  Jesus  designated  "  the  Prince. of  Peace  !"  Whatever 
of  strife  maybe  discovered  in  his  kingdom,  **  an  enemy  hath  done  this." 
He  does  all  to  suppress  it;  and  when  his  kingdom  shall  be  fully  established 
upon  earth,  wars  shall  terminate.  , 

III.  That  the  incarnation  of  the  divine  Redeemer  was  a  marvel- 
lous   DISPLAY    OF    THE    GOOD-WILL    OF    GrOD    TO    MAN. 

Good-will,  in  the  abstract,  nothing  but  good-will ;  love  for  love's  sake. 
The  angels  had  seen  much  of  God's  goodness  to  man  in  the  creation;  and 
in  providential  dispensations.  They  had  seen  that  God  had  "not  left  him- 
self without  witness"  of  his  benignant  dispositions,  continually  giving  them 
'•rain  from  heaven,  and  fruitful  seasons,  tilling  their  hearts  with  food  and 
gladness  ;" — pouring  from  heaven,  blessings,  year  after  year,  on  the  evil  and 
on  the  good.  But  there  were  characters  in  this  exhibition  of  God's  good- 
will ;  there  was  a  height,  a  length,  a  depth,  a  breadth,  in  this  manifestation, 
which  angel  minds  had  never  seen  before. 

In  this  was  most  astonishing  condescension.  That  he  was  in  "  the  form 
of  God,  and  thought  it  no  robbery  to  be  equal  with  God,  should  be  found 
in  fashion  as  a  man,  and  take  upon  himself  the  form  of  a  servant;"  that  the 
"  Ancient  of  Days,"  should  become  an  infant ; — that  he  who  fills  immensity, 
should  be  contracted,  in  appearance,  to  a  span  ;  that  he,  whom  "  the  heaven 
of  heavens  cannot  contain,"  should  be  born  a  babe  in  a  manger ;  is  an  in- 
stance of  condescension  that  proclaims  this  act  of  good-will  to  man,  to  be 
most  unparalleled. 

It  was  altogether  unmerited.  He  shewed  good-will  toman;  what  for  ? 
Was  there  any  thing  in  man  to  deserve' it?  No  !  He  became  incarnate  for 
a  race  of  rebels  in  arms  against  him  ;  a  rebel  universe !  then  on  the  very  core 
of  whose  heart  was  engraven,  the  deepest,  deadliest  animosity  to  that  "beino-, 
who  left  his  own  glory  that  he  might  wrap  it  around  them. 

The  most  unparalleled  love.  The  loftiest  idea  man  can  ever  form  of  love, 
is,  that  a  man  lay  down  his  life  for  his  friend.  But,  in  this  instance,  God 
lays  down  his  life  for  us  !  God,  the  great  law-giver,  lays  down  his  life  for 
the  most  inveterate  enemies,  and  for  the  foulest  transgressors  of  that  law 
which  is  "  holy,  just,  and  good." 

Finally,  it  is  '■''good-will  to  men;"  that  is,  to  human  nature,  to  our  fallen 
nature.  There  is  a  character  of  universality  in  it.  Shew  me  the  greatest 
sinner  out  of  hell,  and  if  he  be  a  man,  he  is  interested  in  this  event.  "  He 
spared  not  his  own  Son,  but  delivered  him  up  for  us  all.  He  took  our  com- 
mon nature:  "he  gave  himself,  by  the  good-will  of  God,  a  ransom  for  all-." 
The  best  cannot  goto  heaven  any  other  way  than  through  the  Mediator; 
and,  thank  God,  the  worst,  o;i  repentance,  may  go  to  heaven  by  that  way. 
We  learn, 

Finally.  From  the  persons  who  sang  this  anthem,  and  the  manner  in 
which  this  event  was  celebrated,  what  ought  to  be  our  views,  and  feel- 
ings, AND  CONDUCT. 

1.  //  should  he  laudatory.  We  should  tune  up  our  feelings  to  the  high- 
est pitch,  to  celebrate  a  display  of  love,  an  act  of  mercy,  which  has  no  par- 
allel in  the  universe.  Angels  had  but  little  interest  in  it  compared  with  us  ; 
had  Jesus  never  become  incarnate,  they  had  been  angels  still.  But  if  he  had 
not  come  to  take  our  nature,  and  to  undertake  our  cause,  we  should  have 
been  ruined,  lost,  damned  !     Shall  they  celebrate  in   strains  like  these,  this 


112  CHRIST. 

glorious  event,  and  shall  our  lips  be  sealed  up  in  silence,  or  opened  only  in 
Bacchanalian  sports  !  Shall  they  be  so  rapt,  and  we  so  dead  and  dull  ? — God 
forbid!  Let  us  celebrate  it  in  psalms,  and  hymns,  and  spiritual  songs.  If 
we  be  silent — if  we  mourn  and  complain,  and  think  we  have  nothino-  to 
thank  God  for  on  all  other  days ;  let  our  hearts  he  touched,  our  lips  opened  ; 
let  us  muse  over  the  glorious  scene,  till  our  hearts  burn  within  jus,  and  all 
we  have  and  all  we  are,  becomes  sacred  to  the  praise  of  God !  We  are 
taught, 

2.  From  the  example  of  the  angels,  that  we  should  proclaim  the  Saviour 
to  others.  They  were  not  contented  to  enjoy  this  themselves,  but  wished 
the  whole  creation  to  be  vocal,  and  every  thing  that  hath  breath  to  praise  the 
name  of  the  Lord;  and  especially  every  sinner,  every  fallen  man,  every  one 
in  danger  of  sinking  into  hell-fire,  but  now  about  to  be  raised  to  the  means 
of  obtaining  heaven.  They  wished  by  every  means  in  their  power,  to  ex- 
cite men  to  unite  with  them  in  praising  and  celebrating  the  great  God  of 
love.  Go,  you,  and  do  likewise.  Proclaim  the  Saviour  to  Christless,  pray- 
erless,  sensual,  debauched,  wicked  sinners.  And  O,  invite,  entreat,  persuade, 
with  prayers,  with  tears,  if  it  were  possible,  if  it  were  needful,  with  tears 
of  blood,  to  unite  with  you — to  taste  and  see  for  themselves  that  God  is  love 
— that  religion  is  happiness — that  religious  people  have  tivo  heavens  :  one 
here,  and  another  hereafter.  Angels  deemed  it  no  disparagement  to  be  thus 
employed,  and  it  will  be  an  honor  to  you;  and  your  tongues  will  never  be  a 
greater  glory  to  you,  than  when  you  plead  for  Christ  with  success.  But  it 
will  not  be  in  vain ;  should  you  fail  to  kindle  up  the  slumbering  embers  of 
love  in  the  lukewarm — should  you  fail  to  swell  the  praises  of  the  church  to 
a  more  rapturous  height ; — yet,  in  watering  others,  you  shall  be  watered 
yourselves.  Angels  never  felt  so  much  of  heaven  on  earth,  as  when  they 
thus  sang;  and  you  will  never  feel  so  much  of  the  joy  of  angels,  as  when 
you  are  thus  piously  acting.  You  will  then,  indeed,  have  a  joyful  Christ- 
mas and  a  happy  new  year.  Which  may  God  grant  you  all,  for  his 
mercies  sake.     Amen. 


THE  IMPORT  OF  THE  NAMES  GIVEN  TO  CHRIST. 

Matt.  i.  21 — 23. — Thou  shalt  call  his  name  Jesus:  for  He  shall  save  his  people  from  their 
Bins.  (Now  all  this  was  done  that  it  might  be  fulfilled  which  was  spoken  of  the  Lord  by 
the  prophet,  saying,  Behold,  a  virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and 
they  shall  call  his  name  Emmanuel,  which  being  interpreted  is,  God  with  us.)     (S.  S.) 

The  dispensations  of  Providence  are  extremely  dark  and  intricate — 
The  things  which  appear  most  afflictive  often  prove  to  be  the  richest  mer- 
cies that  could  have  been  vouchsafed  to  us — 

This  was  remarkably  verified  in  the  history  before  us — 
Joseph  was  espoused  to  a  virgin  of  consummate  piety — 
But,  before  their  nuptials,  she  proved  to  be  in  a  state  which  gave  liini  rea- 
son to  suspect  her  fidelity — 

Desiring  to  exercise  all  the  lenity  which  the  case  would  admit  of,  he  de- 
termined to  put  her  away  privily — 

How  distressing  must  such  a  state  have  been  to  this  holy  man ! — 


ciiiust.  143 

But  God  sent  an  angel  to  unfold  to  him  the  mystery,  to  declare  the  ends 
for  which  the  child  should  be  born,  and  to  impose  on  the  infant  a  name,  that 
should  mark  his  office  in  the  world. 

I.  The  appointment  of  the  name. 

God  had  often  condescended  to  "assign  names  to  men — 
Sometimes  he  had  made  an  alteration  in  their  names  ;*  and  sometimes  to- 
tally changed  them — t 

Sometimes  he  had  assigned  a  name  before  the  child  was  conceived — John, 

Luke  i.  13. 

In  these  things  he  always  acted  with  unerring  wisdom — 

When  men  have  attempted  to  give  significant  appellations,  they  have  only 

manifested  how  ignorant  they  were  of  futurity — t 

But  God  sees  all  things  from  the  beginning  to  the  end — 
And  his  designation  of  Christ's  name  was  a  prognostic  of  his  character — 
The  appellation  given  to  the  virgin's  son  was  peculiarly  suitable — 
"Jesus"  simply   means  a  Saviour;  Acts  xiii.  23;  and   was  a  common 

name  among  the  Jews — 

It  was  sometimes   assigned   to   those  who  were   great   deliverers — Neh. 

ix.  27. 

It  had  been  given  in  a  peculiar  manner  to  the  son  of  Nun — Num.  xiii.  16. 

Which  name  is  precisely  the  same  with  "  Jesus,"  and  is  so  translated  Acts 

vii.  45,  and  Heb.  iv.  8. 

He  was  eminently  a  Saviour,  as  leading  the  Israelites  into  the  promised 

land,  which  Moses  was  not  permitted  to  do — Deut.  i.  37,  38. 
But  Christ,  whom  he  typified,  is  a  far  greater  deliverer — 
He  "does  that  for  us  which  the  law  could  not  do" — Rom.  viii.  3;  Acts 

xiii.  39. 

He  leads  the  true  Israel  of  God  into  their  heavenly  Canaan — 
So  remarkable  an  event  may  justly  lead  us  to  enquire  into 

II.  The  reason  of  that  appointment. 
Waving  all  other  reasons,  we  notice  two  before  us 

1.  To  fulfil  a  prophecy. 

Isaiah  had  foretold  that  the  Messiah  should  be  called  Emmanuel — Isaiah 
vii.  14. 

From  the  event  it  appears,  that  God  did  not  intend  this  prophecy  to  have 
a  literal  accomplishment — 

We  may  expect  however  that  the  spirit  of  it  should  be  accomplished — 
.   Now  the  name  "Jesus"  was  in  fact  equivalent  to  Emmanuel — 

"Jesus"  means  "divine  Saviour;"  and  Emmanuel,  God  with  us — See 
Bp.  Pearson  on  the  Creed,  p.  70,  71. 

And  the  evangelist  himself  tells  us,  that  the  imposition  of  that  name  was 
in  order  to  the  fulfilment  of  this  prophecy — Matt.  i.  22,  23. 

2.  To  declare  the  infant's  office  and  character. 

The  virgin's  child  was  to  be  the  Saviour  of  the  world — 

He  was  to  save  his  people  by  price,  and  by  power — 

They  were  under  sentence  of  eternal  condemnation — 

His  life  was  the  ransom  to  be  paid  for  tbeir  souls — Matt.  xx.  28. 

*Abram  and  Sarai  to  Abraham  and  Sarah.  fJaeob  to  Israel. 

JEve  named  her  first  child,  "  Cain,"  which  signifies,  getting )  thinking  perhaps  that  Hhe 

had  now  gotten  the  promised  seed  :  having  probably  soon  discovered  her  mistake,  she  called 
her  second  son  "  Abel,"  which  signifies,  vanity.  But  how  misnamed  were  both  !  This 
proved  a  martyr  for  his  God ;  and  thai,  a  murderer  of  his  own  brother. 


144  CHRIST. 

Hence  they  are  called  his  purchased  possession — Eph.  i.  14.  See  also  1 
Cor.  vi.  20,  and  1  Pet.  i.  18,  19.     . 

They  were  also  in  bondage  to  sin  and  Satan — Luke  xi.  21.  2  Tim. 
ii.  26.. 

And  he  was  to  make  them  a  peculiar  people,  zealous  of  good  works — Tit. 
ii.  14. 

Yea,  he  was  ultimately  to  place  them  beyond  the  reach  of  all  the  penalties 
end  pollutions  of  sin — 

It  was  of  importance  that  this  great  work  should  be  represented  in  his 
very  name — 

And  the  text  informs  us  that  the  name  was  given  him  for  this  very  pur- 
pose— 

Infer, 

1.  How  precious  aught  the  name  of  Jesus  to  be  to  all  his  followers  ! 
What  benefit  can  be  bestowed  like  salvation  from  sin? — 

A  deliverance  from  its  dominion  is  an  unspeakable  blessing — 
The  o-odly  desire  it  no  less  than  deliverance  from  hell  itself — 
And  how  delightful  is  pardon  to  a  burdened  conscience! — 
How  sweet  is  a  sense  of  God's  favor  in  a  dying  hour! — 
What  joy  must  the  glorified  soul  possess  in  the  day  of  judgment ! — 
Yet  Jesus  has  bought  it  all  with  his  own  most  precious  blood — 
He  has  bestowed  it  freely  on  all  his  faithful  followers — 
He  will  impart  it  liberally  to  all  who  will  believe  on  him — 
Is  there  not  reason  then  for  that  divine  anathema? — 1  Cor.  xvi.  22. 
Will  not  the  very  stones  cry  out  against  those  who  refuse  to  praise  him? — 
Let  Jesus  then  be  precious  to  us  all — 

Let  us  adopt  the  grateful  strains  of  that  sweet  Psalmist  of  Israel — Ps.  ciii. 
1—4. 

2.  How  vain  is  it  to  expect  salvation  in  the  ways  of  sin! 
Sinners  seem  to  entertain  but  little  fear  about  their  souls — 

They  even  encourage  one  another  to  commit  iniquity  with  greediness — 

But  they  cannot  possibly  be  saved  in  such  a  state — 

If  they  could,  the  angel  should  have  assigned  a  very  different  reason  for 
the  appointment  of  Jesus'  name — * 

In  that  case,  Christ  would  have  been  a  minister  of  sin — 

But  who  must  not,  with  the  apostle,  express  his  abhorrence  of  such  a 
thought? — Gal.  ii.  17. 

Our  Lord  has  plainly  told  us  what  shall  ere  long  be  his  address  to  self- 
deceiving  sinners — Matt.  vii.  23. 

Let  us  then  "  flee  for  refuge  to  the  hope  set  before  us" — 

And  tremble  lest  we  provoke  the  Saviour  to  become  our  destroyer — 

*He  should  rather  have  said,  "  He  shall  save  his  people  in  their  sins." 


CHRIST.  145 


A  SKETCH  OF  CHRIST'S  NATIVITY. 

Isaiah  ix.  6. — For  unto  us  a  child  is  born,  unto  us  a  son  is  given  ;  and  the  government  shall 
be  upon  his  shoulder  :  and  his  name  shall  be  called  Wonderful,  Counsellor,  the  Mighty 
God,  the  everlasting  Father,  the  Prince  of  peace.     (Sk.) 

Our  text  is  an  ancient  prediction  of  Christ's  nativity,  and  a  comprehen- 
sive outline  of  his  glorious  character,  both  in  his  humanity  and  in  his 
divinity.  After  the  lapse  of  many  years,  this  prophecy  was  accomplished  at 
Bethlehem  in  Judea.  There  the  Messiah  appeared  as  a  child,  and  as  the 
mighty  God ;  for  while  he  was  laid  in  a  manger,  angels  came  down  from 
heaven  to  adore  him,  Heb.  i.  6.  Let  us  join  the  Christian  church  in  a 
cheerful  and  pious  commemoration  of  that  astonishing  event ;  let  us,  on  this 
glad  day,  call  to  mind  the  condescension  of  our  blessed  Saviour,  and  exa- 
mine, with  modesty  and  humility,  his  character  and  designs.  This  fine  pas- 
sage of  Scripture  will  furnish  our  thoughts  with  rich  materials :  let  us  con- 
sider it  in  the  order  it  stands  before  us. 

I.  Unto  us  a  child  is  born. 

1.  The  prophet  had  an  eye  to  the  child  Jesus,  whose  birth,  in  many 
points  of  view,  was  an  exact  accomplishment  of  ancient  prophecy.  It  had 
been  foretold  that  he  should  be  born  of  a  virgin,  and  he  was  born  of  the  vir- 
gin Mary,  Isa.  vii.  14;  Matt  i.  22,  23 — that  he  should  come  forth  out  of 
Bethlehem,  the  place  where  he  was  born,  Mic.  v.  2  ;  Matt.  ii.  1: — and  that 
he  should  appear  in  low  and  mean  circumstances,  or  "  as  a  root  out  of  dry 
ground,"  and  he  was  born  in  a  stable,  because  there  was  no  room  for  Joseph 
and  Mary  in  the  inn,  Isa.  liii.  2 ;  Luke  ii.  7, 

2.  Remarkable  circumstances  attended  his  birth.  He  was  made  known, 
by  an  angel,  to  poor  shepherds,  who  were  watching  their  flocks  by  night, 
Luke  ii.  11; — his  birth  was  celebrated  by  a  song  of  angels,  chap.  ii.  13,  14 ; 
— and  the  world,  when  the  Prince  of  Peace  came  into  it,  was  in  a  peaceful, 
tranquil  state. 

3.  But  the  most  important  consideration  is,  he  was  born  unto  us,  and  for 
our  salvation;  for  though  this  was  spoken  by  a  Jewish  prophet,  to  the  Jew- 
ish nation,  yet  we  are  assured,  that  in  him  all  the  families  of  the  earth  should 
be  blessed,  Gen.  xii.  3.  "  He  took  not  on  him  the  nature  of  angls,  but  the 
seed  of  Abraham,"  Heb.  ii.  16.  Good  angels  did  not  need  his  mediation, 
and  bad  ones  were  not  to  share  the  benefits  of  his  redeeming  love;  but  he 
became  man,  that  he  might  redeem  and  save  sinners  of  the  human  race, 
1  Tim.  i.  15. 

II.  Unto  us  a  son  is  given. 

1.  Our  blessed  Savioxir  is  the  Son  of  God.  He  is  called  the  Son  of 
God  in  reference  to  his  miraculous  conception  in  the  womb  of  Mary,  Luke 
i.  35; — he  was  the  son  of  God  by  commission,  being  sent  of  God,  John  x. 
36 ; — he  was  declared  to  be  the  Son  of  God,  by  his  resurrection  from  the 
dead,  Rom.  i.  4; — and  he  is  the  only  begotten  Son  of  God  in  his  divine  na- 
ture, John  iii.  16;  Heb.  i — 3. 

2,  Unto  us  this  Son  was  given:  and  he  was  the  greatest  gift  that  hea- 
ven could  bestow  on  man,  Rom.  viii.  32.  He  was  given  to  enlighten  the 
world,  John  viii.  12; — to  be  a  propitiation  for  sin,  1  John  ii.  2; — to  make 
reconciliation  for  iniquity,  Dan.  ix.  24; — to  save  the  world,  John  iii.  17  ; — 
and  to  bring  many  sons  unto  glory,  Heb.  ii.  10. 

III.  The  government  shall  be  upon  his  shoulder. 
19 


146  CHRIST. 

1.  This  does  not  refer  to  the  political  government  of  the  Jews.  In  their 
depraved  state,  they  expected  such  a  Messiah,  and  in  their  pride  and  vanity, 
they  desired  a  great  temporal  king ;  but  the  kingdom  of  Jesus,  which  had 
been  foretold  by  the  prophets,  was  not  of  this  world,  John  xviii.  36. 

2.  The  spiritual  government  of  the  church,  in  all  its  vast  and  weighty 
concerns,  was  laid  upon  his  shoulder:  he  is  the  head  of  the  church,  Eph.  iv 
15;  Col.  i.  18;  and  his  faithful  followers  dare  not  acknowledge  any  other 
Lord  or  master,  Matt,  xxiii.  8. 

3.  He  is  able  to  bear  the  weight  of  government,  having  all  power  both  in 
heaven  and  in  earth,  Matt,  xxviii.  18; — he  is  sufficiently  wise  to  manage  and 
direct  all  the  affairs  of  this  spiritual  kingdom,  as  in  him  are  ';  all  the  trea- 
sures of  wisdom  and  knowledge,"  Col.  ii.  3? — and  he  now  rules,  and  ever 
will  rule  in  righteousness,  Ileb.  i..  8. 

IV.  And  his  name  shall  be  called  Wonderful. 

1.  He  shall  be  what  his  name  imports.  The  Hebrews  gave  names  which 
expressed  the  qualities  of  things,  and  the  characters  and  offices  of  persons. 
Thus  Jesus  was  callled  "  Emmanual,  which  being  interpreted,  is,  God  with 
us;"  and  for  this  plain  reason,  he  was  God  with  men,  Matt.  i.  21. 

2.  He  was  wonderful  in  his  person:  a  child  born,  and  yet  the  mighty 
God ;  the  offspring  of  David  as  a  man,  and  the  root  of  David  as  God,  Rev. 
xxii.  16;  the  son  of  David  in  his  human  nature,  but  his  Lord  in  the  divine 
nature,  Matt.  xxii.  45.  He  was  wonderful  in  his  love,  1  John  iii.  16;  and  won- 
derful in  all  his  undertakings.  Who  can  comprehend  his  nature?  Who  can 
fully  understand  his  great  and  merciful  designs  ?  Why  do  we  ask  after  his 
name,  and  attempt  to  pry  into  inconceivable  mysteries?  Gen  xxxii.  9; 
Judges  xiii.  18.     Oh  let  us  stand,  and  wonder,  and  adore! 

V.  Counsellor. 

1.  A  revealer  of  secrets.  He  revealed  the  gospel,  which  is  called  the 
counsel  of  God,  Acts  xx.  27;  the  hidden  wisdom,  1  Cor.  ii.  7;  but  is  now 
made  manifest  to  all  nations  for  the  obedience  of  faith,  Rom.  xvi.  21;  "even 
the  mystery"  which  hath  been  hid  from  ages  and  generations,  but  now  is 
made  manifest  to  his  saints,  Col.  i.  26.  He  is  called  the  Word  of  God,  be- 
cause God  speaks  by  him  to  the  sons  of  men,  Heb.  i.  1. 

2.  One  who  gives  counsel,  Rev.  iii.  18.  Jesus  gave  counsel  to  men  in 
the  days  of  his  flesh;  and  he  now  gives  counsel  by  his  Holy  Spirit,  by  his 
written  word,  and  by  his  faithful  ministers.  His  counsel  is  safe,  may  be 
had  on  easy  terms,  James  i.  5 ;  and,  if  followed,  will  guide  us  to  glory,  Ps. 
lxxiii.  24. 

VI.  The  mighty  God. 

1.  The  titles  of  God  are  given  to  Jesus.  He  is  called  God,  John  i.  1  ; — 
the  great  God,  Tit.  ii.  13; — the  true  God,  1  John  v.  20 ; — and  Lord,  or 
Jehovah,  Isa.  xl.  3. 

2.  The  attributes  of  God  are  ascribed  to  him.  Eternity,  Mic.  v.  2; — 
omnipotence,  Rev.  i.  8; — omnipresence,  Matt,  xviii.  20; — and  immortality, 
Heb.  xiii.  8. 

3.  He  created  all  things.  The  visible  world,  John  i.  3  ;— the  invisible 
world,  including  thrones,  dominions,  principalities  and  powers,  Col.  i.  16. 

4.  Divine  worship  has  been  paid  to  him  ;    by  angels  at  his  birth,  Heb. 

i.  6; by   Stephen,  the  first  martyr,   Acts  vii.  59; — by  all  who  baptize  in 

his  name,  Matt,  xxviii.  19  ; — and  by  heavenly  hosts,  Rev.  v.  13. 

VII.  The  everlasting  Father. 

1.  This  clause,  in  the  Sepluagint,  is,  the  Father  of  the  age,  or  world  to 
come;  and  in  allusion  to  this,  the  gospel  dispensation,  under  the  reign  of  the 
Messiah,  is  called  the  world  to  come,  Heb.  ii.  5. 


CHRIST.  147 

2.  Jesus  is  a  Father  to  his  people.  As  a  father,  he  loves  them,  protects 
them,  and  supplies  their  wants.  He  is  the  author  of  salvation  to  all  who 
ohey  him,  Heb.  v.  9; — he  was  the  founder  of  the  new  and  eternal  age;  he 
is  the  father  of  a  new  race,  the  head  of  a  new  family  which  will  never  be 
extinct;  and  all  believers  are  his  seed,  or  children,  Isa.  liii.  10:  for  by  his 
obedience  to  the  law,  the  atonement  which  he  made,  and  the  influences  of  his 
Holy  Spirit,  theyare  brought  into  life,  and  into  a  new  state,  Gal,  ii.  20. 

3.  And  he  will  be  the  everlasting  Father  of  his  people.  Earthly  fathers 
die  ;  but  Jesus  says,  "  I  am  alive  for  evermore,"  Rev.  i.  18  ;  and  he  will  be 
as  a  Father  to  them,  and  they  will  be  as  sons  and  daughters  to  him  in  the 
eternal  world,  Rev.  xxi.  7. 

VIII.  The  Prince  of  peace. 

1.  Our  Lord  is  a  Prince.  He  is  the  Prince  of  the  kings  of  the  earth, 
surpassing  them  in  all  that  is  great  and  excellent,  Rev.  1.  5:  and  by  him 
41  kings  reign,  and  princes  decree  justice,"  Prov.  viii.  15.  He  is  the  Prince 
of  life,  or  the  author  of  all  life,  whether  temporal,  spiritual,  or  eternal,  Ac's 
iii.  15  ;  for  he  created  us  at  first,  is  the  author  of  our  new  creation,  and  con- 
ducts us  safely  to  eternal  life,  Eph.  iii.  9,  ii.  10  ;  John  x.  27,  28. 

2.  But  here  he  is  called  the  "Prince  of  Peace.''''  By  him,  all  who  be- 
lieve have  peace  with  God,  Isa.  xii.  1  ;  Rom.  v.  1  ; — he  plants  peaceable 
dispositions  in  the  hearts  of  his  subjects,  James  iii.  17; — his  government 
promotes  peace  in  the  world,  Heb.  xii.  14; — and  when  the  nations  of  the 
earth  bow  down  to  him,  and  acknowledge  him  as  their  Sovereign,  they  shall 
learn  war  no  more,  Isa.  ii.  4. 

Inferences. 

1.  Admire  and  adore  the  Saviour  of  the  world;  and  instead  of  prying  in- 
to the  profound  mysteries  of  his  nature,  bow  the  knee  to  him,  and  pay  him 
homage,  Ps.  ii.   12;  Phil.  ii.  10. 

2.  Trust  in  him  with  an  unshaken  confidence  for  pardon,  peace,  holiness, 
and  heaven,  Matt.  xii.  21. 

3.  Look  to  him  in  all  difficulties  and  dangers  for  counsel  and  support;  and 
ever  give  him  the  glory  that  is  due  to  his  holy  name,  Isa.  xliii.  2,  3;  John 
x.  23 

4.  Honor  him,  especially,  on  this  festival,  by  temperance  and  sobriety,  by 
praise  and  thanksgiving,  and  by  acts  of  charity  to  his  suffering  saints,  Gal. 
vi.   10. 

5.  And  lastly,  commit  to  his  care  your  bodies  and  souls,  your  families  and 
friends,  and  all  your  affairs  ;  that  he  may  have  you  and  yours  in  his  holy 
keeping  against  that  day,  when  he  will  "judge  the  world  with  righteousness, 
and  the  people  with  equity,"   Ps.  xcviii.  9. 


CHRIST  THE  LIGHT  AND  SALVATION  OF  THE  GENTILES. 

I<aiah  xlix.  fi. — And  he  said,  It  is  a  light  thing  that  thou  shouWesl  be  my  servant  to  raise 
up  the  tribes  of  Jacob,  and  to  restore  the  preserved  of  Israel :  I  will  also  give  thee  for  a 
light  to  the  Gentiles,  that  thou  mayest  be  iny  salvation  unto  the  end  of  the  earth.   (S.  S.) 

That  the  Gentiles  were  to  be  received  into  the  church  of  God,  was  a  truth 
which  the  Jews  were  backward  to  admit — 


148  CHRIST. 

Several  years  after  the  gospel  had  been  preached  to  the  Jews,  Peter  de- 
clined visiting  the  Gentiles,  and  was  afterwards  called  to  an  account  by  the 
apostles  themselves  for  going  to  them — Acts  xi.  1,  2.  This  was  six  or  seven 
years  after  Christ's  ascension. 

Nor  could  any  thing  but  repeated  miracles  in  their  favor  overcome  the  pre- 
judices which  he  entertained  respecting  them — 

Not  but  that  the  conversion  of  the  Gentiles  had  been  very  frequently  and 
plainly  foretold — 

The  very  passage  before  us,  if  there  had  been  no  other,  was  quite  sufficient 
to  raise  an  expectation  of  that  event — 

In  the  context  there  is  a  conversation  between  Jehovah  and  his  Son — 

The  Messiah  announces  to  the  Gentiles  his  qualifications  for  the  work  to 
which  he  was  called — Ver.  1 — 3. 

But  at  the  same  time  complains  that  his  labors  among  the  Jews  were  almost 
in  vain — Ver.  4. 

Nevertheless  He  declares  his  unshaken  confidence  that  Jehovah  would  not 
leave  him  without  ultimate  success — lb. 

Jehovah  then,  in  answer  to  his  Son,  assures  him,  that  however  he  may  be 
treated  by  the  Jews,  he  shall  be  upheld  and  accepted  in  his  work — Ver.  5. 

And  that  his  failure  among  the  Jewish  nation  shall  be  far  overbalanced  by 
his  success  among  the  Gentiles — 

To  elucidate  this  prophecy  we  shall  consider 

I.  The  characters  here  given  to  Christ. 

There  can  be  no  doubt  but  that  the  words  of  the  text  relate  to  Christ 

They  are  far  too  strong  to  be  applied  to  Isaiah  himself — 

Nor  could  they  with  propriety  be  spoken  of  any  but  the  Messiah — 

The  expressions  here  used  are  similar  to  those  which  the  prophet  else- 
where uses  in  reference  to  him — Isa.  xlii.  1,  6,  and  lx.  3. 

They  were  evidently  alluded  to  by  the  patriarch  when  he  took  up  the  in- 
fant Jesus  in  his  arms — Luke  ii.  30 — 32. 

And  are  expressly  quoted  by  St.  Paul  as  having  received  their  accomplish- 
ment in  Christ — Acts  xiii.  46,  47. 

To  him  the  characters,  there  specified,  most  eminently  belong — 

He  is  "the  Restorer  of  Israel,"  having  reconciled  "many  myriads"  of 
them  to  serve  God — 

He  is  also  the  "  Light  of  the  Gentiles" — 

Another  prophet  describes  him  as  "the  sun  of  righteousness" — Mai. 
iv.  2. 

In  the   New  Testament  also  he  is  repeatedly  called  "  the  Light  of  the 

world" — John  i.  4,  9. 

Others  have  enlightened  the  world  by  revealing  the  will  of  God — 
But  He  alone  reveals  it  by  his  Spirit  to  the  souls  of  men — 
He  only,  who  opened  Lydia's  heart,  can  have  access  to  ours — Acts  xvi.  14. 
He  only,  who  opened  the  understanding  of  his  disciples,  can  illumine  our 

benighted  minds — Luke  xxiv.  45. 

And  this  he  does  for  them  that  lie  in  darkness  and  the  shadow  of  death — 
While  his  once  favored  people  the  Jews  are  blinded,  he  takes  the  veil  from 

our  hearts,  and  guides  us  into  all  truth — 

Thus  does  he  abundantly  fulfil  to  us  his  gracious   promise— John  viii.  12. 
He  is  moreover  "  the  salvation  of  men  even  to  the  ends  of  the  world." 
Many  of  the  judges  and  kings  of  Israel  were  Saviours  in  a  temporal 

view — 

But  Jesus  imparts  to  his  followers  a  far  more  glorious  salvation — 


CHRIST.  149 

By  his  own  blood  he  has  "obtained  an  eternal  redemption"  for  them — 

And  by  his  meritorious  obedience  he  renders  tbem  completely  righteous — 

He  is  not  merely  a  Saviour  to  them,  but  "  salvation"  itself —  • 

As  he  procured,  so  he  imparts,  maintains,  and  perfects  the  salvation  of 
those  who  trust  in  him — 

There  are  none  so  remote  but  he  extends  to  them  the  benefits  of  his 
death — 

"  He  came  to  save  the  lost,"  in  whatever  quarter  of  the  globe  tbey  be — 

For  this  very  end  was  he  sent  into  the  world  by  his  heavenly  Father — 

And,  as  being  expressly  appointed  to  this  office,  he  is  called  God's  salva- 
tion— 

In  fulfilling  these  characters  he  displays 

1I»  The  excellence  of  the  dispensation  committed  to  him. 

The  dispensation  of  the  law  to  the  Jews  was  glorious. 

There  was  much  of  the  gospel  communicated  in  and  with  the  law — 

The  ceremonial  rights  were  altogether  "  shadows  of  the  good  things" 
which  were  afterwards  to  be  more  fully  revealed — 

The  moral  law  itself,  while  it  condemned  the  Jews,  was  intended  to  pro- 
mote their  salvation — ■ 

And  many,  in  different  ages,  were  guided  to  heaven  by  the  light  which 
was  then  afforded  them — 

The  Mosaic  law  therefore  was  a  rich  blessing  to  that  nation — 

And  the  salvation  of  a  remnant  from  among  them  clearly  manifested  the 
efficacy  of  the  great  sacrifice — 

But  the  dispensation  of  the  gospel  to  the  whole  world  is  incomparably 
more  glorious — 

It  brings  far  greater  good  to  men. 

We  must  not  disparage  the  salvation  of  one  single  soul — 

Much  less  should  we  undervalue  the  mercy  shewn  to  so  many  of  the 
Jews — 

But  still,  the  Jews  were  a  small  body  when  compared  with  the  Gentile 
world — 

And  it  was  but  a  little  remnant,  even  of  them,  that  obtained  mercy — 

But  the  publication  of  the  gospel  to  the  Gentiles  has  been  the  means  of 
■saving  unnumbered  myriads — ■ 

There  are  persons  in  every  quarter  of  the  globe  who  experience  the  effica- 
cy of  the  Redeemer's  blood — 

Yea,  every  day  and  hour  are  multitudes  ascending  from  the  darkest  corners 
of  the  earth  to  swell  the  chorus  in  heaven — 

How  much  more  glorious  then  is  the  dispensation  which  diffuses  its  bless- 
ings so  extensively,  than  that  which  confined  them  to  such  a  narrow  sphere! — 

Surely  it  would  have  been  "a  light  thing  to  save  the  Jews"  in  comparison 
of  such  a  multitude — 

We  may  well  therefore  apply  to  this  subject  those  words  of  the  apostle — 
2  Cor.  iii.  9—11. 

It  brings  also  far  greater  glory  to  the  Saviour  himself. 

Had  none  but  Jews  been  saved  by  him,  he  might  have  appeared  partial  in 
his  regards — 

Or  it  might  be  thought  that  his  sacrifice  was  but  of  a  limited  value — 

But  the  extension  of  mercy  to  the  Gentiles  displays  '•  the  exceeding  riches 
of  his  grace" — 

And  shews  that  his  death  is  ^sufficient  "propitiation  for  the  sins  of  the 
whole  world" — 


150  CHRIST. 

How  transcendent  is  the  Redeemer's  glory  in  this  view  I — 

And  how  glorious  will  he  appear,  when  all  that  he  has  redeemed  from 
•every  nation  of  the  earth  shall  unite  in  ascribing  salvation  to  him ! — 

The  saving  of  a  few  from  one  nation  only  would  not  have  been  a  suitable 
recompence  for  his  work — 

He  might  well  have  complained  that  he  had  "  spent  his  strength  for 
nought" — 

But  he  will  be  fully  "satisfied  with  the  travail  of  his  soul,"  because  "the 
birth  of  his  womb  will  be  as  the  dew  of  the  morning" — Ps.  ex.  3. 

We  shall  conclude  with  a  word  or  two  of  advice  : — 

1.  Welcome  the  "Saviour  under  the  characters  which  are  here  given  him — 
We  all  need  him  as  the  light  of  our  minds,  and  the  Saviour  of  our  souls — 
Let  none  then  boast  of  the  light  of  reason,  or  "lean  to  their  own  under- 
standing"— 

Nor  let  us  trust  in  our  own  goodness  to  merit,  or  strength  to  work  out  sal- 
vation— 

Let  us  rather  look  to  Jesus  for  the  teaching  of  his  word  and  Spirit — 

And  unite  our  acknowledgments  with  those  of  the  saints  of  old — Isaiah 
xlv.  24. 

Let  us  rejoice  exceedingly  that  "  help  is  laid  upon  One  so  mighty" — Ps. 
lxxxix.  19. 

And  let  us  receive  him  for  all  the  ends  for  which  he  is  offered  to  us — I 
Cor.  i.  30. 

Let  none  say,  I  am  so  far  off,  I  can  never  hope  for  salvation  by  him — 

His  exhortation  recorded  by  the  prophet  yet  sounds  in  our  ears — Isaiah 
xlv.  22. 

Nor  shall  any  be  ashamed  who  put  their  trust  in  him— 

2.  Do  not  attempt  to  separate  his  characters,  but  unite  them  — 

In  vain  shall  we  hope  to  be  saved  by  Christ,  if  he  have  not  enlightened 
our  understandings — 

Though  he  gives  not  to  all  his  people  the  same  degree  of  knowledge,  he 
invariably  instructs  them  in  the  most  important  truths — 

And  if  we  have  no  views  of  the  evil  of  sin,  the  deceitfulness  of  the  heart,, 
the  beauty  of  holiness,  and  the  suitableness  of  his  salvation,  we  are  still  in  a 
lost  and  perishing  condition — 

The  text  itself  informs  us  that  Christ  becomes  our  salvation  by  being  our 
light — 

On  the  other  hand,  let  us  not  rest  in  a  speculative  knowledge  of  these 
things — 

We  must  manifest  the  practical  and  sanctifying  effects  of  what  we  know — 

We  must  be  delivered  from  the  love  and  practice  both  of  open  and  secret 
sin — 

Without  this,  the  clearest  perception  of  divine  truths  will  be  of  no  avail — 

Let  us  unite  in  our  experience  what  is  thus  united  in  Christ — 

And  seek  to  grow  as  well  in  gracious  affections,  as  in  the  knowledge  of 
our  Lord  and  Saviour — 2  Pet.  iii.  18. 


CHRIST.         ,  151 

"THE  CHILDREN  OF  ZION  SHALL  BE  JOYFUL  IN  THEIR  KING." 
Fsalm  cxlix.  2. — Let  the  children  of  Zion  be  joyful  in  their  King.      (Sk.) 

The  first  and  purest  form  of  government  which  the  world  ever  knew,  wm 
a  iheocracy.  But  in  proportion  as  the  minds  of  men  became  degraded  and 
sensualized,  this  got  into  disrepute  ;  and  the  beau  ideal  of  polity  was  human 
monarchy.  To  have  the  source  of  legislation  in  one  of  their  own  species 
appeared  desirable  to  the  thinking  part  of  the  community;  places  of  emolu- 
ment and  exaltation  presented  themselves  to  the  minds  of  the  avaricious  and 
aspiring;  while  the  multitude  were  allured  by  a  prospect  of  unbounded  li- 
cense, and  by  the  hope  of  pomp  and  show.  Thus  were  the  minds  of  all 
prepared  to  second  the  designs  of  any  daring  adventurer,  who  might  aim  at 
the  usurpation  of  sovereign  power.  The  consequence  was,  that  divine  gov- 
ernment was  soon  postponed  to  human;  and  from  that  time  to  the  present, 
this  example  has  been  almost  universally  followed.  Theocracy  is  no  more. 
There  is  however  a  freedom,  and  volatility  about  the  human  mini,  which 
human  laws  cannot  destroy,  or  even  suppress,  and  hence  the  great  desidera- 
tum in  jurisprudence  is,  what  can  perhaps  never  be  known,  and  certainly 
never  reduced  to  practice,  except  by  Him  who  first  breathed  into  man  a  liv- 
ing soul.  Of  his  power  in  spiritual  government,  believers  are  illustrious 
monuments,  as  a  consideration  of  our  text  will  serve  to  prove.  The  first 
thesis  with  which  this  passage  furnishes  us  is, 

I.  Believers  are  "the  children  ok  Zion." 

1.  Zion  is  often,  used  as  an  emblem  of  the  church  of  God.  Psa.  ii.  6; 
Isa..  xxviii.  16;  Rom.  ix.  33;  1  Pet.  ii.  6.  It  was  stable,  Psa.  exxv.  1  ;  so 
is  tl\e  church,  Matt.  xvi.  18.  It  was  secure,  Psa.  xlviii.  3,  11,  12;  so  is  the 
church,  Eph.  v.  29.  The  situation  of  Zion  was  exceeding  beautiful,  Psa. 
xlviii.  2  ;  so  is  that  of  the  church.  It  is  elevated  above  the  din  of  the  world, 
and  "breathes  the  spirit  of  a  purer  air,"  Matt.  v.  14.  Zion  was  a  holy 
mountain  ;  because  on  mount  Moriah,  which  joined  it  on  the  north-east,  the 
temple  of  God  was  built,  2  Chron.  iii.  1  ;  Psa.  xlviii.  1  ;  the  church  is  holy 
also,  Eph.  v.  27.  Mount  Zion  was  peculiarly  loved  by  God,  Psa.  Ixxxviii. 
2;  so  is  the  church,  Eph.  v.  25. 

2.  Believers  are  children  of  Zion  by  birth.  Naturally  we  are  all  "aliens 
from  the  commonwealth  of  Israel,  and  strangers  to  the  covenants  of  pro- 
mise," Eph.  ii.  11,  12.  We  can  obtain  no  entrance  into  spiritual  Zion  ex- 
cept by  spiritual  birth,  John  iii.  5.  6.  This  birth  is  effected  through  faith  in 
Christ,  by  the  influence  of  the  Holy  Ghost,  John  x.  9  ;  Rom.  v.  1,2;  Eph. 
ii.  13;  Tit.  iii.  5,  6.  It  is  frequently  preceded  by  deep  anguish,  and  dis- 
tressing solicitude,  Jer.  i.  4,  5  ;   Acts  ii.  37,  ix.  6,  xvi.  29,  30. 

3.  Believers  can  continue  children  of  Zion  no  longer  than  while,  they 
retain  faith,  Ileb.  x.  38.  By  the  retention  of  that  faith  which  first  intro- 
duced them  into  Zion,  they  still  continue  members  of  Christ's  mystical  body. 
Hence  the  exhortation  of  the  apostle  Paul,  Col.  iii.  G,  7.  They  therefore 
dwell  in  Zion,  knowing  that  destruction  attends  their  leaving  it,  John  xv.  6. 
And  from  the  public  treasury  of  Zion  they  receive  their  support,  they  are 
fed  and  clothed,  Luke  xv.  22;  John  vi.  35,  51,  53 — 58. 

4.  Zion  is  often  emblematic  of  heaven,  Heb.  xii.  22:  Rev.  xiv.  1.  If 
the  church  below  be  so  secure,  though  still  militant,  and  encompassed  by 
enemies;  so  lovely,  though  surrounded  by  the  clouds  of  sense ;  and  so  sa- 
cred, though  environed  by  the  unclean  and  polluted  ;  who  can  describe  or 
even  imagine  the  security,  the  beauty,  and  the  sanctity  of  the  church  of  the 


152  .        CHRIST. 

first-born  in  heaven ;  around  which  no  night  ever  closes,  on  which  no  cloud 
ever  rests,  over  which  no  wind  ever  blows,  and  towards  which  no  sin  ever 
approaches  !   1  Cor.  ii.  9  ;  Rev.  xxii.  4,  10 — 27. 

5.  Believers  arc  children  of  Zion  by  a  title  to  heaven,  Acts  xxvi.  18; 
Eph.  i.  18;  Col.  i.  12;  1  Pet.  i.  3,  4.  The  title  to  earthly  inheritances  is 
often  very  obscure  and  uncertain,  and  consequently  not  unfrequently  the  sub- 
ject of  protracted  litigation  ;  the  title  of  believers  to  heaven  is  clear,  and  in- 
disputable, Eph.  i.  13,  14.  The  title  to  an  earthly  estate  may  be  cut  off. 
The  title  of  believers  to  heaven  is  indefeasible.  It  is  founded  upon  the  pro- 
mise, nay,  upon  the  oath  of  God,  Heb.  vi.  17,  18;  and  though  the  grass 
may  wither,  and  the  flower  may  fade,  yet  the  word  of  the  Lord  remaineth 
for  ever.     The  second  thesis  presented  by  our  text  is, 

II.  Believers  have  a  "King." 

1.  Royally  is  the  centre  of  supremacy.  A  king  is  a  supreme  governor. 
God  in  this  sense  is  the  king  of  believers.  The  pope  is  the  head  of  the 
Romish  church.  Civil  governors  are  the  heads  of  national  churches,  but 
God  is  the  head  of  his  own,  the  true  church  ;  and  consequently,  all  authori- 
ty in  that  church  is  communicated  from  Him.  Its  officers  and  laborers  are 
of  his  appointment.  To  some  he  grants  the  commission,  "  Go  ye  into  all 
the  world,"  &c,  Mark  xvi.  15;  and  to  others,  a  more  circumscribed  com- 
mission. How  great  then  is  the  impiety  of  those,  who  assume  the  garments 
of  God's  priesthood;  professing  the  call  of  the  Holy  Ghost,  without  being 
even  the  subjects  of  God's  spiritual  kingdom  ! 

2.  Royalty  is  the  source  of  legislation.  God  is  the  legislator  of  his  peo- 
ple. His  code  is  more  pure  than  any  over  conceived  by  the  human  mind, 
for  the  perfection  of  human  jurisprudence,  Rom.  vii.  12.  It  does  not  result 
contingently  from  any  thing  like  an  arbitrary  constitution  of  the  divine  will, 
but  necessarily  from  "the  purity  and  wisdom  of  the  divine  mind.  It  does  not 
merely  refer  to  outward  conduct,  but  extends  itself  to  a  cognizance  of  the 
thoughts  and  intents  of  the  heart,  Psa.  cxix.  96.  The  revelation  of  it  is 
clear^  nor  is  an  extraordinary  extent  of  intellect  necessary  for  its  comprehen- 
sion, Isa.  xxxv.  8  ;  for  even  those  parts  of  it  which  defy  unaided  human  re- 
search, are  made  known  to  man  by  the  teachings  of  the  Spirit,  John  xiv.  26 : 
1  Cor.  ii.  13.     For  its  requirements  see  Matt.  xxii.  37 — 39. 

3.  Royalty  is  the  fountain  of  protection.  Probably,  the  ostensible  rea- 
son for  the  appointment  of  a  supreme  governor,  has  been  almost  universally 
founded  upon  this  principle.  Thus  the  children  of  Israel,  1  Sain.  viii.  19, 
20.  Their  first  reason  for  demanding  a  king,  was,  "  that  our  king  may 
judge  us,"  i.  e.  protect  us  from  the  wrongs  which  may  be  inflicted  by  those 
who  live  under  the  same  government;  their  second,  "'that  he  may  go  out 
before  us,  and  fight  our  battles,"  i.  e.  protect,  us  from  the  ambitious  and  un- 
just designs  of  surrounding  nations.  In  the  first  of  these  senses,  the  pro- 
tection of  God  over  his  subjects  is  not  required,  because  the  kingdom  of  God 
is  "  peace  ;"  but  in  the  second  he  exercises  his  royal  power,  far  more  com- 
pletely and  effectively  than  consists  with  the  ability  of  any  human  monarch, 
Job  i.  10;  Psa.  v.  12,  xxvii.  1,  xxxvii.  17,  39,  lv.  22,  cxviii.  8 — 12:  cxlvi. 
3 6.     The  third  thesis,  which  our  text  presents  us,  is, 

III.  Believers  should  be  "joyful  in  their  King." 

1.  Because  he  is  the  most  glorious  and  dignified  of  all  beings.  Con- 
sider his  nature.  He  is  the  independent  Jehovah,  who  was,  Psa.  xc.  2,  xciii. 
2*,  who  is,  Exod.  iii.  14;  who  shall  be.  Dent,  xxxii.  40;  Psa.  xlv.  6.  He 
is  immutable,  Psa.  cii.  25 — 27;  Mai.  iii.  6;  Heb.  xiii.  8;  James  i.  17.  He 
is  omnipresent,  and  omniscient,   1   Kings  viii.  27;  2  Chron.  ii.  6,  vi.  18; 


CHRIST.  153 

Psa.  cxxxix.  1 — 12;  Jcr.  xxxiii.  23,  21.  lie  is  almighty,  Gen.  xviii.  1, 
xxxv.  11  :  Rev.  iv.  8.  Consider  his  moral  attrihut  s,  his  benevolence,  Exod. 
xxxiv.  6  ;  Psa.  lxxxvi.  5,  cxlv.  8,  9;  1  Tim.  ii.  3,  4;  James  v.  11  ;  1  John 
iv.  8.  His  justice,  Deut.  xxxii.  4;  Psa.  lxxxix.  4;  Rev.  xv.  3.  His  wis- 
dom, Psa.  civ.  24,  exxxvi.  5;  Prov.  iii.  19;  Rom.  xi.  33;  Col.  ii.  3;  I 
Tim.  i.  17.  His  truth,  Psa.  xxv.  10,  lxxxvi.  15,  c.  5,  cxvii.  2,  cxlvi.  6; 
Rev.  xix.  11.  Consider  his  works,  and  kingdom  of  nature,  Gen.  i.  1,  xiv. 
19,  22;  Deut.  x.  14;  Psa.  cxv.  16;  Isa.  xxxvii.  10;  John  i.  3;  Acts  xyii. 
24.  Consider  his  retinue,  Psa.  lxviii.  17,  civ.  4  ;  Heb.  i.  6,  1  i.  How 
closely  the  honor  and  joy  of  a  nation  are  connected  with  the  dignity  of  their 
monarch,  will  be  evident  without  any  attempt  at  illustration.. 

2.  Because  by  his  charter  they  enjoy  great  privileges  and  immunities. 
Whether  any  human  monarch  should  be  absolute,  is  a  question  which  docs 
not  demand  much  discussion,  as  most  men  are  agreed  to  decide  it  in  the  neg- 
ative ;  for  on  the  one  hand  a  monarch  is  not  always  solicitous  for  the  advan- 
tage of  his  subjects  ;  and  on  the  other,  if  he  were,  his  capacities  would  not 
be  equal  to  his  wishes.  But,  the  absolnte  sovereignty  of  God  is  justified  by 
his  independence,  his  benevolence,  and  his  wisdom.  He  gains  no  advantage 
from  his  subjects  ;  he  is  benevolently  disposed  towards  them,  and  he  knows 
how  to  put  his  designs  into  execution  most  advantageously  for  them  ;  hence 
he  communicates  to  them  through  his  Spirit  an  evidence  of  their  acceptance, 
Rom.  viii.  10  ;  and  through  his  word  exceeding  great  and  precious  promises. 
2  Pet.  i.  4.  They  possess  peace  and  joy,  Rom.  xiv.  17,  xv.  13.  They 
have  the  privilege  of  rejoicing  even  in  affliction,  Rom.  v.  3;  2  Cor.  vi.  10. 
They  enjoy  a  freedom  from  condemnation,  John  iii.  18,  v.  24;  Rom.  viii.  1 ; 
and  a  well  grounded  hope  of  everlasting  enjoyment,  Rom.  v.  2  ;  Col.  i.  5, 
27;  Tit.  ii.  13,  iii.  17;  Heb.  vi.  19.  Nor  is  there  any  possibility  for  their 
charter  to  be  revoked  or  taken  away. 

3.  Because  the  monuments  of  their  great  men  are  protected.  The  Bible 
is  a  record  of  the  saints.  In  it  are  contained  monuments  of  tl  eir  patience, 
meekness,  courage,  faith,  and  heavenly  miudedness.  Here  we  are  taught 
to  admire  their  virtues,  and  excited  to  follow  their  example,  Heb.  xi.  and 
vi.  12.  . 

4.  Because  their  enemies  are  totally  inefficient  to  disturb  his  govern- 
ment, Deut.  xxxiii.  26 — 29;  Psa.  xciii.  1. 

5.  Because  his  kingdom  will  ultimately  be  universal,  and  all  opposing 
powers  will  be  destroyed,  Psa.  lxxii.  17,  ex.  1  ;  Isa.  ii.  4,  ix.  6,  7,  xi.  9, 
xiv.  23;  Jer.  xxiii.  5;  Hab.  ii.  14;  Mic.  iv.  1 — 3;  1  Cor.  xv.  25;  Rev. 
xi.  15.  Human  enemies  shall  either  be  subdued  by  the  influences  of  his 
grace,  or  destroyed  by  the  power  of  his  anger;  and  diabolical  enemies  shall 
be  bound  in  chains  of  darkness,  Rev.  xx.  1 — 3. 

'  Come,  then,  and,  added  to  thy  many  crowns, 
Receive  yet  one  as  radiant  as  the  rest ; 
Due  to  thy  last,  and  most  effectual  work, 
Thy  word  fulfilled,  the  conquest  of  a  world.' 

REMARKS. 

1.  How  great  and  glorious  is  the  moral  elevation  of  a  believer,  and  how 
insignificant  does  the  honor  of  this  world  appear  contrasted  with  the  dignity 
of  a  Christian  ! 

2.  How  srreat  should  be  our  solicitude  to  become  subjects  of  the  spiritual 
kingdom  of  Jehovah. 

20 


154  CHRIST. 

3.  How  indefatigable  should  we  be  in  spreading  the  knowledge  of  God, 
by  personal  instruction, — by  example, — and  by  the  dedication  of  property, 
talents,  and  influence  ! 


CHRIST'S  LOVE  A  PATTERN  FOR  OURS. 

Eph.  v.  2. — Walk  in  love,  as  Christ  also  hath  loved  us,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God  for  a  sweet-smelling  savour.     (II.  II.) 

To  restore  us  to  the  divine  image  is  one  great  end  of  all  that  the  Lord 
Jesus  Christ  has  done  and  suffered  for  us.  There  are  indeed  perfections  in 
the  deity  which  are  incommunicable  to  any  creature  :  but  his  moral  perfec- 
tions admit  of  imitation  and  resemblance  :  and  therefore  we  are  exhorted  to 
"be  followers,  or  imitators,  of  God.  as  dear  children."  Ver.  1.  But  in  the 
person  of  our  blessed  Lord  and  Saviour,  Jehovah  is  brought  nearer  to  us,  so 
that  we  may  trace  his  very  steps,  and  learn  to  follow  him  in  every  disposi- 
tion of  the  mind,  and  every  action  of  the  life.  Hence  in  the  passage  before 
us,  whilst  we  are  particularly  informed  of  the  manner  in  which  he  has  dis- 
played his  love  to  man,  we  are  exhorted  to  "  walk  in  love,  as  he  has  loved 
us." 

In  our  further  elucidation  of  these  words,  we  shall  be  led  to  speak  of  the 
Lord  Jesus  Christ  in  a  two-fold  view  ; 

I.    As    A    SACRIFICE    TO    GoD 

It  was  not  merely  as  a  martyr  that  Jesus  died,  but  as  a  sacrifice  for  sin. 
This  appears, 

1.  From  all  the  sacrifices  of  the  Mosaic  law — 

For  what  end  were  these  instituted,  but  to  prefigure  him  ?  These  beyond 
a  doubt  were  offerings  for  sin,  the  victims  dying  in  the  place  of  the  offerer, 
and  making  an  atonement  for  him  by  their  blood  :  and  if  the  Lord  Jesus 
Christ  did  not  correspond  with  them  in  this  particular,  and  actually  fulfil 
what  those  prefigured,  they  were  all  instituted  in  vain,  and  were  shadows 
without  any  substance  at  all. 
,2.  From  the  declarations  of  the  prophets — 

The  prophet  thus  plainly  speaks  of  Christ  as  dying  for  the  sins  of  men  ; 
"He  made  his  soul  an  offering  for  sin  :"  "He  bare  the  sins  of  many  :" 
"On  him  were  laid  the  iniquity  of  us  all."  Isa.  liii.  0,  10,  12.  What  is  the 
import  of  these  testimonies,  if  Christ  did  not  offer  himself  a  sacrifice  for  sin  V 

3.  From  the  testimony  of  John  the  Baptist — 

It  was  in  reference  to  the  lambs  that  were  offered  every  morning  and  even- 
ing for  the  sins  of  all  Israel,  that  the  Baptist  spake,  when  he  pointed  out  the 
Lord  Jesus  as  "  the  Lamb  of  God  that  taketh  away  the  sins  of  the  world." 
If  Christ  were  not  a  sacrifice  for  sin,  this  testimony  was  not  founded  in  truth. 

4.  From  the  declarations  of  Christ  himself — 

He  constantly  affirmed,  that  "he  came  to  give  his  life  a  ransom  for  many:" 
that  his  blood  should  be  shed  for  the  remission  of  sins  ;  and  that  by  being 
"lifted  up  upon  the  cross,  he  would  draw  all  men  unto  him." 

5.  From  the  united  testimony  of  all  the  apostles — 

All  with  one  voice  represent  him  as  redeeming  us  to  God  by  his  blood, 
and  offering  himself  as  "  a  propitiation,  not  for  our  sins  only,  but  also  for  the 
sins  of  the  whole  world."     In  a  word,  the  whole  tenor  of  the  Sacred  Writ- 


CHRIST.  *  155 

ino-s  proves,  that  "  he  bare  our  sins  in  his  own  body  on  tin-  tree,"  and  ■'  died, 
the  just  for  the  unjust,  that  he  might  bring  us  to  God." 
But  in  all  this  he  was  further  designed, 

•    II.    As    AN    EXAMPLE    TO    US 

Iii  the  circumstance  before  noticed,  we  cannot  resemble  him  ;  for  "  no  man 
nan  redeem  his  brother,  or  give  to  God  a  ransom  for 'him."  Nevertheless  in 
the  love  which  instigated  him  to  this  we  may  resemble  him.  Our  love,  like 
his,  should  be, 

1.  Disinterested — 

It  is  not  possible  for  us  to  add  any  thing  to  him  :  we  cannot  make  him 
more  happy  or  more  glorious  by  any  thing  that  we  can  do  :  "  our  goodness 
extendeth  not  to  him;"  "  nor  can  we  by  any  means  profit  him  :"  yet  did  he 
in  this  astonishing  manner  display  his  love  to  us.  Thus  in  the  exercise  of 
our  love  we  should  not  consider  whether  the  objects  of  it  will  ever  be  able 
to  make  us  any  suitable  return  :  we  should  shew  love  in  every  possible  way, 
without  so  much  as  desiring  any  return  from  man,  or  even  desiring  that  our 
exercise  of  it  should  be  known  ;  yea,  even  though  we  knew  that  it  would 
only  be  requited  with  evil.  We  should  love  our  very  enemies  ;  and,  "  in- 
stead of  being  overcome  of  evil,  should  strive  incessantly  to  overcome  their 
evil  with  good." 

2.  Generous — 

What  unsearchable  riches  has  he  purchased  even  for  his  bitterest  enemies  ! 
He  would  not  that  any  one  of  them  should  fall  short  of  all  the  glory  of 
heaven.  True  it  is,  that  we  cannot  thus  enrich  the  objects  of  our  love  :  yet 
we  should  do  all  we  can  towards  it,  by  providing  for  them  not  only  the  things 
needful  for  the  body,  but,  above  all,  the  things  that  may  promote  the  welfare 
of  the  soul.  Here  the  poor  may  be  on  a  par  with  those  who  are  able  to  give 
out  of  their  abundance  :  for  if  they  are  constrained  to  say,  "Silver  and  gold 
have  I  none,"  they  may  add,  "  but  such  as  I  have,  give  I  unto  thee  ;"  and 
then  may  proceed  to  speak  to  them  of  the  Saviour,  through  whom  they  may 
obtain  all  the  blessings  of  salvation.  Thus,  "  though  poor,  we  may  make 
many  rich." 

3.  Self-denying — 

Our  blessed  Lord  "emptied  himself  of  all  the  glory  of  heaven,"  and  en- 
dured all  the  wrath  of  an  offended  God  ;  and  became  a  curse  himself,  in  or- 
der to  deliver  us  from  the  curse  which  our  iniquities  had  deserved.  And 
shall  we  decline  exercising  our  love,  because  it  may  be  attended  with  some 
pain  or  difficulty  on  our  part?  No  :  we  should  not  hesitate  even  to  lay  down 
life  itself,  if  by  so  doing  we  may  promote  the  eternal  welfare  of  our  brethren. 
1  John  iii.  16. 

4.  Constant — 

"Whom  our  Lord  loved,  he  loved  to  the  end."  There  were  many  occa- 
sions whereon  his  immediate  disciples  displeased  him  :  but  he  did  not  there- 
fore "  withdraw  his  mercy  from  them,  or  shut  up  his  loving-kindness  in  dis- 
pleasure." There  are  occasions  also  whereon  we  shall  be  called  to  exercise 
forbearance  and  forgiveness  one  towards  another;  and  we  ought  to  meet  those 
occasions  with  love  proportioned  to  them.  We  should  strive  with  all  our 
might  to  "  follow  peace  with  all  men,"  and  to  "  keep  the  unity  of  the  Spirit 
in  the  bond  of  peace." 

Address — 

1.  Be  thankful  to  Christ  for  all  the  wonders  of  his  love — 

Think  how  unworthy  you  were  of  all  his  love  :  for,  it  was  "  when  you 
were  yet  enemies,  that  he  died  for  you."     Think  too  what  must  have  been 


156 


ciiuist. 


your  state  to  all  eternity,  if  he  had  not  so  "undertaken  for  you:"  his  suffer- 
ings under  the  hidings  of  his  Father's  face,  and  under  the  strokes  of  divine 
justice,  shew  what  miseries  awaited  you  in  hell  for  ever,  if  he  had  not  be- 
come your  substitute  and  surety  to  discharge  your  debt.  Oh  !  never  for  a 
moment  lose  sight  of  the  obligations  you  owe  to  him  for  that  "  love  of  his, 
which  passeth  knowledge." 

2.  Present  yourselves  as  living  sacrifices  to  him — 

This  may  be  done  ;  and  it  is  the  very  end  for  which  such  astonishing  mer- 
cies have  been  vouchsafed  to  you.  Rom.  xii.  1.  Consider  all  that  you  are, 
and  all  that  you  have,  as  his ;  and  let  it  all  be  devoted  henceforth  to  the  glory 
of  his  name. 

3.  Endeavor  to  resemble  him  more  and  more — 

Whatever  attainments  you  may  have  made,  you  must  still  be  aspiring  after 
higher  degrees  of  love.  1  Thess.  iv.  9,  10.  Look  at  him  then,  not  only  as 
the  ground  of  your  hopes,  but  as  the  pattern  for  your  imitation.  Trace  him 
in  all  the  labors  of  his  love  :  trace  him  from  heaven  to  earth,  and  from  earth 
to  heaven  :  trace  him  in  all  that  he  either  did  or  suffered  :  and  study  to  re- 
semble him  in  the  whole  of  his  spirit  and  deportment.  In  all  his  labors 
"  God  smelled  a  sweet  savour;"  even  as  he  had  done  in  those  offerings  and 
sacrifices  by  which  Christ  had  been  shadowed  forth :  Gen.  viii.  21  ;  Lev.  i. 
9 ;  and  though  your  labors  of  love  can  never  resemble  his,  as  making  an 
atonement  for  sin,  they  shall,  like  his,  come  up  for  a  memorial  before  God, 
and  be  accepted  as  well-pleasing  in  his  sight.     Heb.  vi.  10,  and  xiii.  16. 


CHRIST  THE  DAY-SPRING. 

Luke  i.  78,  79. — Through  the  tender  mercy  of  our  God  ;  whereby  the  day-spring  from  on 
high  hath  visited  us,  to  give  light  to  them  that  sit  in  darkness  and  in  the  shadow  of  death, 
to  guide  our  feet  into  the  way  of  peace.  (Pr-) 

These  words  contain  an  animated  but  highly  figurative  description,  of  our 
Lord^Jesus  Christ.  He  is,  indeed,  the  bright  and  glorious  day-spring  from 
on  high  which  hath  visited  us.  The  word  here  translated  "  day-spring," 
occurs  also  in  the  Old  Testament,  where  it  is  considered  "  the  branch ;"  but 
the  most  literal  interpretation  of  the  Greek  word  is  "the  East,"  or  the 
place  whence  the  light  comes.  This  expression  may  intimate  the  pre-exist- 
ence  of  our  Lord  Jesus  Christ :  as  we  well  know,  that  the  sun  exists  before 
he  arises  upon  us,  so  Christ  also  existed,  before  he  appeared  upon  our  earth 
in  the  form  of  sinful  man;  and  it  may  also  refer  to  the  high  and  exalted  sta- 
tion of  the  Redeemer  of  mankind.     Our  text  contains, 

•  I.  A  VERY  MOVING  OR  AFFECTING  VIEW  OF  THE  STATE  OF  MANKIND,  WITH- 
OUT the  Lord  Jesus  Christ: — "They  are  sitting  in  darkness  and  the  sha- 
dow of  death." 

II.  A  very  interesting  description  of  our  Lord  Jesus  Christ, — he 
is,  "The  day-spring  from  on  high," 

III.  A  VERY  ENCOURAGING  REPRESENTATION  OF  THE  DESIGN  OF  OUR  Sa- 

viour's    mission    into    our   world,    "  to    give   light"    and    "  to  guide  our 
feet,"  &c. 

I.  A  VERY  MOVING  OR  AFFECTING  VIEW  OF  THE  STATE  OF  MANKIND  WITH- 
OUT the  Lord  Jesus  Christ. 


CHRIST.  157 

Iii  Scripture,  darkness  sometimes  means  the  judgments  of  God — some- 
times the  afflictions  of  God's  people — sometimes  sin,  (as,  for  instance,  men 
love  darknesn  rather  than  light,  that  is,  they  love  sin  rather  than  holiness,] — 
sometimes  it  means  the  grave — sometimes  hell  itself;  hut  it  is  frequently 
u-ed  in  Scripture  with  regard  to  the  moral  state  and  condition  of  mankind 
by  nature,  which  is  darkness  indeed  ;  and  then,  (as  in  the  text,)  it  means  the 
absence  of  that  knowledge  of  Christ  which  is  essential  to  impart  comfort  to 
the  human  mind,  or  bring  to  a  saving  acquaintance  with  him  as  the  only  way 
of  salvation.  This  absence  of  the  knowledge  of  Christ  leaves  us  in  dark- 
ness— as  to  the  moral  character  of  God — as  to  the  purity  of  his  law — as  to  the 
evil  nature  and  dreadful  consequences  of  sin — as  to  the  genuine  source  of 
happiness  to  the  human  mind — and,  finally,  as  to  a  future  state. 

But  without  the  knowledge  of  the  Lord  Jesus  Christ,  mankind  are  not 
only  sitting  in  darkness,  but  in  the  shadow  of  death.  The  Scriptures  con- 
template death  as  spiritual,  temporal  and  eternal.  If  you  ask  me,  whether 
there  is  such  a  thing  as  spiritual  death  in  this  world,  I  answer,  yes,  there  is, 
and  it  consists  in  that  separation  of  the  best  affections  of  the  soul  from  God, 
which  is  so  evident  in  every  unregeneratc  mind.  When  man  transgressed 
the  commands  of  his  Creator,  his  desires  after  his  God  became  paralysed, 
and  death — a  spiritual  death — passed  upon  all  his  affections,  and  upon  all 
those  enjoyments  he  had  hitherto  experienced  in  communion  with  him. 

Notice  three  particulars  in  the  phraseology  of  this  part  of  our  text, 

1.  A  shadow  always  supposes  the  existence  of  the  substance.  And  do 
we  not  behold  every  day  on  our  right  hand  and  on  our  left  the  ravages  of 
death  ?  and  are  not  the  mourners  which  go  about  our  streets  continually,  suf- 
ficient to  satisfy  us  that  he  is  abroad  in  the  world,  and  busily  engaged-on  eve- 
ry side  ? 

2.  The  object  which  creates  a  shadow  in  which  we  are  sitting  must  be 
very  near.  And  who  can  tell  how  near  death  may  be  to  each  one  of  us,  or 
how  soon  we  may  have  to  pass  through  the  dark  valley.     But, 

3.  A  shadow  even  of  the  most  terrible  object,  is  a  very  inoffensive  thing. 
A  lion,  with  his  savage  aspect,  his  ferocious  countenance,  his  glaring  eyes, 
his  erect  mane,  apparently  ready  to  pounce  upon  you  for  his  prey,  is  certainly 
a  formidable  object;  but  the  shadow  of  a  lion,  thus  savage  and  ferocious,  is 
as  harmless  as  the  shadow  of  a  lamb.  Thus  death,  however  formidable  he 
may  really  be  to  the  wicked,  is  stripped  of  all  his  terrors,  and  becomes  only 
a  shadow  to  the  believer  in  Jesus. 

II.  Our  text  contains  a  very  interesting  description  of  the  Lord 
Jesus  Christ. — He  is  the  day-spring,  ifce.  This  we  shall  attempt  to  illus- 
trate and  to  justify. 

1.  The  day-spring,  or  the  sun  is  the  great  source  of  light;  so  is  the  Lord 
Jesus  Christ:  he  is  the  great  source  of  natural  light,  for  he  first,  formed  and 
still  commands  the  rising  and  the  setting  sun — of  intellectual  light,  for  it  is 
he  who  forms  our  mind  as  well  as  our  bodies — of  rational  light — of  spirit- 
ual light — and  of  all  those  beams  of  light  which,  shooting  their  radiauce 
over  our  present  path,  afford  us  also  some  bright  glimpses  of  the  glory  of  a 
future  state. 

2.  The  day-spring  is  gradual  and  progressive.  And  how  gradually  has 
spiritual  light  dawned  upon  our  world,  if  we  take  a  review  of  the  history  of 
our  species  from  the  morning  of  time  to  the  presenl  moment  !  Tin-  light 
which  the  patriarchs  posesssed  may  he  compare.!  to  the  grey  shadows  of 
twilight,  or  as  the  morning  spread  upon  the  mountains.  When  we  say  that  the 
light  of  the  gospel  has  increased  since  the  days  of  the  apostles,  we  mean  not 


158  CHRIST. 

that  the  gospel,  as  preached  hy  them,  was  incomplete  or  ineffectual ;  but,  that 
holy  men,  by  more  copious  effusions,  and  fuller  manifestations  of  the  Holy 
Spirit,  and  by  events  and  circumstances  which  are  continually  transpiring, 
are  enabled  more  thoroughly  to  understand  and  consequently  more  clearly  to 
preach  and  to  explain  the  grand  truths  it  contains.  But  the  increase  of  spiritual 
light  in  the  mind  of  man  is  also  gradual.  Conviction  of  sin  is  the  first  dawning 
of  this  light ;  and  as  he  proceeds  in  the  divine  life,  he  becomes  more  and  more 
enlightened,  and  is  continually  making  new  discoveries,  and  increasing  in 
knowledge,  holiness,  and  the  fear  of  the  Lord;  "  for  the  path  of  the  just  is  as 
the  shining  light,  increasing  more  and  more  unto  the  perfect  day." 

3.  The  day  spring  is  certain  and  irresistible.  When  the  proper  time 
arrives,  what  can  prevent  the  rising  of  the  sun  ?  The  darkest,  densest 
clouds,  storms  or  tempests,  or  the  most  violent  agitations  of  the  atmosphere, 
cannot  prevent  or  hinder  him  from  arising  in  his  majesty,  and  shedding  his 
beams  through  the  heavens  ;  and  the  incarnation  of  Christ,  or  the  rising  of 
the  spiritual  day-spring  was  certain,  and  had  been  long  predicted  ;  but  what 
clouds  of  opposition  strove  against  its  rising,  and  endeavored  at  once  to  extin- 
guish its  glorious,  its  delightful  beams ! 

4.  The  day-spring  or  the  light  of  the  sun,  is  free  and  common  to  all;  so 
it  is  with  Christ  and  his  gospel ;  by  this,  we  mean  to  say  that  the  atonement 
of  Christ  is  sufficient  for  all ;  that  there  is  efficacy  enough  in  his  righteous- 
ness for  all ;  that  there  is  an  abundant  sufficiency  of  the  influences  of  his 
spirit  for  all  ;  that  the  invitations  of  the  gospel  are  freely  addressed  to  all ; 
and  that  the  blessings  of  the  gospel  are  offered  to  all.  At  the  same  time,  it 
must  be  admitted,  that  they  only  can  be  benefitted  who  accept  these  blessings 
thus  freely  offered ;  and  that  those  who  receive  not,  must  bear  upon  theii 
own  heads  the  guilt  and  punishment  which  must  inevitably  follow  their  re- 
jection of  them. 

III.  Our  text  contains  a  very  encouraging  representation  of  the  design  of 
our  Saviour's  mission  into  our  world.  The  Lord  Jesus  Christ  is  the  sum 
and  substance  of  all  that  is  contained  either  in  the  Old  or  the  New  Testa- 
ment. Take  him  away,  and  we  may  fairly  ask,  what  is  there  left?  there 
may,  indeed,  be  the  shadow,  but  the  substance  is  gone  ;  there  may  be  the 
breathless  corpse,  but  the  animating  spirit  is  fled,  and  no  real  life  remains. 
This  head  divides  itself  into  the  two  following  particulars.      He  came, 

1.  To  give  light.  But  before  Christ  could  be  known  and  acknowledged 
as  the  light  which  was  to  enlighten  the  world,  it  was  necessary  that  he 
should  show  himself  amongst  us  in  the  same  way  as  the  natural  sun  must 
arise  and  shine  upon  the  world  before  he  can  impart  light  to  the  world  ;  and 
in  order,  therefore,  that  Jesus  might  appear  as  this  spiritual  light,  he  has 
shown  himself  in  the  dignity  of  his  person,  in  the  perfection  of  his  atone- 
ment, in  the  fulness  of  his  grace,  in  the  ivillingness  he  has  manifested  to 
save  unto  the  uttermost  all  that  come  unto  God  by  him,  and  in  the  discov- 
ery he  has  made  of  the  way  in  which  moral  pollution  may  be  purged  from 
the  heart  of  man.  Repentance  and  faith  are  not  in  any  way  meritorious  in 
themselves  ;  and  yet  they  are  inseparably  connected  with  every  sinner's  sal- 
vation. Thus  we  see  how  Christ  has  become  a  light  unto  the  world,  and 
what  discoveries  he  has  made  to  us  of  things  which  belong  unto  our  eternal 
salvation  ;  but  off  which,  without  him,  we  should  have  remained  in  total 
darkness. 

2.  He  came  to  guide  our  feet  info  the  way  of  peace.  He  is  himself  the 
very  Prince  of  Peace.  By  nature  we  are  enemies  to  God  by  wicked  works, 
consequently  far  from  every  source  of  peace.     But  the  design  of  his  mis- 


CHRIST.  159 

sion  into  our  world  was  to  guide  our  feet  again  into  the  way  of  peace,  by 
effecting  our  reconciliation*  with  }iis  Father,  through  the  shedding  of  his  most 
precious  blood,  and  hereby  making  peace.     Thus  the  apostle  declares,  "  For 

he  is  our  peace;"  and  again,  "  We  have  peace  with  God,  through  our  Lord 
Jesus  Christ. " 

But  peace  in  Scripture  is  also  frequently  to  be  understood  in  a  very  ex- 
tended sense.  It  was  a  common  form  of  salutation,  and  intends  "all  good." 
Thus  it  was  used  by  Boaz  to  his  reapers,  and  by  Christ  himself  to  his  dis- 
ciples. And  Christ  came  to  guide  our  feet  into  the  ways  of  all  good,  which, 
without  him,  would  have  continued  in  the  ways  of  all  evil. 

There  are  lour,  things  we  shall  notice  by  way  of  improvement  to  the 
whole  : — 

1st.  The  infinite  condescension  of  Jehovah  in  interposing  in  our  behalf. 
Eternity  will  be  quite  short  enough  to  unravel  this  mysterious  and  delightful 
theme,  if  we  consider  from  what  misery  it  raises,  and  to  what  glories  it  ex- 
alts us.— r2ndly.  The  Christian's  duty  and  privilege.  It  is  his  duty  to  trust 
in  the  word  of  the  Lord  in  the  times  of  darkness.  There  are  times  when 
the  natural  sun  does  not  shine  upon  the  world  ;  and  it  is  the  believer's  privi- 
lege sometimes  to  walk  in  the  light  of  God's  countenance. — 3rdly.  Notice 
the  miserable  state  of  those  who  hear  the  sound  of  the  gospel,  and  yet  re- 
main at  a  distance  from  this  light;  and,  lastly,  If  the  pleasures  of  religion 
be  so  great  upon  earth,  what  must  be  the  enjoyment  of  believers  in  the 
upper  world? 


CHRIST  A  GREAT  SAVIOUR. 

Isaiah  xix.  20. — They  shall  cry  unto  the  Lord  because  of  the  oppressors,  and  He  shall  send 
them  a  Saviour,  and  a  great  One,  and  he  shall  deliver  them.     (S.  S.) 

God  usually  vouchsafes  his  mercies  when  we  are  reduced  to  the  greatest 
straits — 

This  is  manifest  in  his  most  remarkable  dispensations  of  providence  and 
of  grace — 

In  the  greatest  extremity  God  promised  to  send  a  deliverer  to  Egypt — * 

But  there  is  a  further  reference  to  Christ  as  the  Saviour  to  the  Gentile 
world — t 

And  it  is  in  seasons  of  heavy  dejection  that  He  reveals  himself  to  them  — 

To  him  therefore  we  must  look  as  the  Saviour  foretold  in  the  text — 

I.  In  what  respects  He  is  "a  great  Saviour." 

It  is  justly  said  by  the  Psalmist  that  "  his  greatness  is  unsearchable" — 
Ps.  cxlv.  3. 

Nevertheless  we  may,  not  unprofitably,  endeavor  to  illustrate  it. 

*In  this  view  it  s^ems  applicable  to  the  angel  who  slew  185,090  of  Sennacherib's  army  : 
for,  though  thitt  deliverance  was  more  immediately  vouchsafed  to  the  Jews  under  Hezekiah, 
yet  in  its  consequences  it  extended  to  Egypt.  Sennacherib  had  before  conquered  and  rav- 
aged Egypt ;  and  it  was  most  probable  that  if  he  had  taken  Jerusalem  he  would  have  asjain 
proceeded  thither  with  his  victorious  army,  and  reduced  that  ahead}'  desolated  kingdo  a  to 
the  lowest  ebb  of  misery.  But  perhaps  there  may  be  a  further  reference  to  some  other  de- 
liverers. 

i This  appears  from  the  whole  context,  ver.  18 — 25. 


160  CHRIST. 

He  is  great  when  considered  in  his  own  person. 

He  has  a  name  above  every  name  either  on  earth  or  in  heaven — 

He  is  exalted   to  be  a  prince   that  can  give  repentance  and  remission  of 
sins — Acts  v.  31. 

The  voice  of  inspiration  calls  him,   "the  great  God  and  our  Saviour" — 
Tit.  ii.  13. 

He  speaks  of  himself  in  terms  of  similar  import — Isa.  xlv.  22. 

Nor  can  any  tiling  be  more  glorious   than  the  description  given  of  him  by 
the  prophet — Isa.  ix.  6. 

He  is  also  great  in  respect  of  the  salvation  he  has  wrought  out  for  us. 

Who  can  count  the  number  of  the  sins  from  which  he  has  delivered  us  ? — 

Or  estimate  the  misery  from  which  he  has  redeemed  us  ? — 

Through  our  whole  lives  we  have  been  heaping  up  treasures  of  wrath — 
Rom.  ii.  5., 

Yet  there  is  no  condemnation  to  us  if  we  be  interested  in  him — Romans 
viii.  1.  . 

Besides,  he  has  purchased  for  us  an  eternal  inheritance  in  heaven — 

We   must  know  all  the   glories  of  heaven  and   the  horrors  of  hell,  before 
we  can  fully  appreciate  the  greatness  of  his  salvation — 

But  before  we  speak  peace  to  ourselves  it  becomes  us  to  inquire 

II.  For  whose  deliverance  he  is  sent. 

Great  as  his  mercy  is,  it  will  not  indiscriminately  extend  to  all — 

They,  for  whose  relief  he  comes,  are  "  oppressed"  with  the  burthen  of 
sin — 

The  generality,  alas  !  are  well  contented  with  their  bondage — 

If  he  should  offer  to  deliver  them  they  would  thrust  him  from  them — Acts 
vii.  37,  39. 

But  there  are  some  who  mourn  like  the  saints  of  old — Isa.  vi.  5.     Rom. 
vii.  24. 

They  desire  nothing  so  much  as  to  be  delivered  from  their  corruptions — 

For  these  Jesus  came  down  from  heaven,  and  died  upon  the  cross — 

Nor,  though   they  be  lawful  captives,  will  he  leave  them  in  the  hand  of 
their  enemies — Isa.  xlix.  24,  25. 

They  at  the  same  time  "  cry  earnestly  to  the  Lord"  for  deliverance. 

There  are  some,  it  must  be  confessed,  who  are  uneasy  in  their  sins,  yet  do 
not  with  fervor  and  constancy  implore  his  mercy — 

Such   therefore,  notwithstanding  their  uneasiness,   obtain   no    *elp   from 
him — 

His  mercy  is  promised  to  those  alone  who  seek  it  with  importunity — Matt, 
vii.  7  ;  Ezek.  xxxvi.  37. 

But  humble  and  believing  suppliants  shall  never  be  rejected  by  him — 

They  shall  findhim  a  great,  compassionate,  and  all-sufficient  Saviour — 

Application  : — 

Let  those  who  are  unconcerned  about  their  sins  reflect  on  their  state — 

Would  God  have  sent  them  such  a  Saviour  if  their  condition  had  not  re- 
quired it? — 

Or,  will  they  take  occasion -from  this  grace  to  live  more  securely  in  their 
sins? — 

Let  them  consider  that  their  cries,  however  available  now,  will  soon  be  of 
no  effect — Luke  xvi.  24,  25. 

Let  those  who  arc  conflicting  ivith  sin  and  satan  lift  up  their  heads  with 

j°y— 


CHRIST.  161 

However  desperate  their  state  may  seem,  their  redemption  drawafti  nigh — 
Nor  shall  all  the  powers  of  darkness  rescue  them  from  their  Redeemer's 
hands — John  x.  28. 

Let  those  who  have  experienced  deliverance  adore  their  Lord — 

Let  them  still  go  on,   "  strong  in  the  grace  that  is  in  Christ  Jesus" — 

And  soon  they  shall  join  in  eternal  Hallelujahs  to  God  and  to  the  Lamb. 


WHAT  WE  OUGHT  TO  THINK  OF  CHRIST. 
Matt.  xxii.  42.— What  think  ye  of  Christ?     (Sk.) 

1.  It  is  certain  that  the  most  correct  views  of  Christ  may  he  obtained 
from  the  Holy  Scriptures,  for  these  testify  of  him,  John  v.  39.  The  Old 
Testament  testifies  of  Christ,  in  a  great  variety  of  promises,  types,  and  pro- 
phecies, Luke  xxiv.  44 ;  Acts  x.  43.  The  New  Testament  testifies  of 
Christ,  by  recording  -the  history  of  his  life;  by  inculcating  his  doctrines; 
and  by  exhibiting  the  blessings  of  his  kingdom.  Christ  is  therefore  the  sum 
and  substance  of  the  inspired  writings. 

2.  The  testimony  thus  given  is  most  highly  creditable  ;  for  it  is  the  testi- 
mony of  infinite  knowledge,  which  cannot  mistake,  Acts  xv.  18,  and  the  tes- 
timony of  unbounded  goodness,  which  will  not  deceive,  Deut.  xxxii.  4. 
Under  the  guidance  of  these  divine  oracles,  let  us  observe, 

I.   What  we  ought  to  think  of  Christ.     That  we  may  entertain  dis- 
tinct ideas  of  this  interesting  subject,  let  us  consider, 
First,  What  we  ought  to  think  of  Christ's  person. 

1.  We  ought  to  think  that  he  is  truly  man,  possessed  of  a  human  body, 
and  a  human  soul,  by  which  that  body  is  animated.  He  is  repeatedly  de- 
nominated man.  Thus  he  is  called  by  Peter,  in  his  sermon  on  the  day  of 
Pentecost,  Acts  ii.  22,  and  by  Paul  in  his  epistles,  see  1  Cor.  xv.  21 — 47; 
1  Tim.  ii.  5.  And  he  is  described  as  man,  in  his  birth.  "  When  the  ful- 
ness," &c,  Gal.  v.  4,  5.  In  his  growth}  "and  Jesus  increased,"  &c, 
Luke  ii.  52.  And  in  the  common  infirmities ;  through  bodily  exercise,  he 
felt  weary.  That  he  might  be  prepared  for  renewed  labors  of  piety,  and  be- 
nevolence, he  took  rest  in  sleep.  His  mind  was  the  subject  both  of  grief  and 
joy ;  and  his  body,  of  pain  and  death.  It  behoved  him  in  all  things  to  be 
made  like  unto  his  brethren,  Heb.  ii.  17. 

2.  We  ought  to  think  that  he  is  also  fruit/  God.  This  appears, — From 
his  names,  he  is  called  "The  mighty  God,"  Isa.  ix.  6.  He  is  also  called, 
Immanuel,  God  with  us,"  Isa.  vii.  15  ;  Matt.  i.  23.  "  The  Lord  our  Right- 
eousness," Jer.  xxiii.  6.  "  God,"  John  i.  1  ;  Acts  xx.  28.  "God  over  all," 
Rom.  ix.  6.  "The  great  God  and  our  Saviour,"  Tit.  ii.  13.  "The  true 
God,  and  eternal  life,"  1  John  v.  20. — From  his  works  ;  he  is  "  the  Crea- 
tor of  the  universe,"  John  i.  3  ;  Col.  i.  16;  Heb.  ii.  8 — 10.  And  the  pre- 
server of  it,  in  its  existence,  and  in  its  order,  Col.  i.  17  ;  Heb.  i.  3. — From 
his  perfections ;  he  is  eternal,  without  beginning,  Mic.  v.  2.  He  is  omni- 
present, John  iii.  13;  Matt,  xviii.  20;  omniscient,  John  xxi.  17;  FTeb.  iv. 
13;  omnipotent,  Psa.  xlv.  3  ;  Rev.  i.  8,  and  immutable,  Heb.  ii.  12,  and 
xiii.  8. — From  his  pre-existent  glory,  which  he  enjoyed  from  eternity,  John 
xvii.  5.     This  glory  was  seen  by  Isaiah,  chap.  vi.  1 — 3,  and  is  ascribed  to 

21 


162  CHRIST. 

our  Lord,  see  John  xii.  41. — From  the  worship  paid  him  by  God's  approv- 
ed servants  ;  by  Christians  on  earth,  1  Cor.  i.  2  ;  by  angels,  Heb.  i.  6,  and 
by  glorified  saints,  Rev.  vii.  9,  10. — And  from  the  gifts  conferred  by  him; 
as  forgiveness  of  sins,  Acts  v.  31  ;  adoption  into  God's  family,  John  i.  12; 
the  gift  of  the  Holy  Ghost,  Acts  ii.  33,  and  eternal  life.  This  he  engages 
to  give  his  followers,  John  x.  28  ;  Rev.  ii.  10,  and  this  they  expect  from 
him,  2  Tim.  iv.  3. 

3.  We  ougbt  to  think  that  Chris!  is  God  and  man  united  in  one  person, 
John  i.  14;  1  Tim.  iii.  16.  This  thought  of  Christ,  renders  all  assertions 
respecting  him  perfectly  consistent  and  harmonious.  Thus  we  perceive  how 
truly  he  is  both  the  child  born,  and  the  mighty  God.  The  Son,  and  the 
Lord  of  David,  Matt.  xxii.  45.  The  Root  and  the  offspring  of  David,  Rev. 
xxii.  16.  Having  considered  what  we  ought  to  think  of  his  person,  let  us 
consider, 

Secondly,  What  we  ought  to  think  of  his  name  ;  "  Christ." 

1.  This  name  is  usually  connected  with  that  of  Jesus.     Under  this  con 
junct  name  of  Jesus  Christ,  he  is  represented  as  coming  into   the  world  to 
save  us,  1  Tim.  i.  15. — Under  this  name  he  is  preached  to  us,  by  his  ser- 
vants, 2  Cor.  iv.  5  ;   1  John  i.  2. — And  under  this  name  we  must,  as  Chris- 
tians, believe  on  him,  Acts  xvi.  31. 

2.  We  should  think,  how  this  name,  thus  connected,  is  expressive  of  his 
great  ivork,  and  the  various  offices  by  which  he  effects  it.  The  name  Je- 
sus, signifies  a  Divine  Saviour;  and  is  expressive  of  his  great  work.  This 
is  to  save  mankind,  Matt.  i.  21  ;  John  iii.  17.  To  save  them,  by  redeeming 
them  from  all  sin,  Psa.  cxxx.  8.  By  restoring  them  to  all  the  blessings  for- 
feited by  sin,  1  Pet.  iii.  18.  And  by  preserving  them  unto  eternal  life,  J ude 
24,  25. — The  name  of  Christ,  signifies  anointed,  and  is  expressive  of  those 
various  offices  which  he  sustains  in  effecting  his  work  of  human  redemption. 
Of  his  prophetic  office ;  as  anointed  to  teach  us,  Isa.  Ixi.  1 ;  Acts  iii.  22. — 
Of  his  kingly  office  ;  as  anointed  to  govern,  protect,  and  reward  us,  Psa.  ii. 
6.  Of  his  priestly  office  ;  as  anointed  to  atone  for  our  sins  ;  to  make  inter- 
cession for  us;  and  to  bless  us,  Heb.  iii.  1,  and  ix.  26,  and  vii,  25,  26,  and 
ix.  28. — Those  who  desire  to  become  interested  in  him  as  their  Saviour,  are 
required  to  receive  him  in  all  his  offices,  as  the  Lord's  anointed,  John  i.  11, 
12. — And  all  who  thus  receive  him,  are  blessed  by  him,  Psa.  ii.  12.  Hence 
let  us  consider, 

7'hirdly,  What  we  ought  to  think  of  the  privileges  enjoyed  by  his  sub 
jects. 

1.  These  are  various;  they  include  illumination,  John  viii.  12, — liberty, 
John  viii.  32, — rest,  Matt.  xi.  28, — purity,  John  xiii.  8 ;  1  John  i.  7, — pro- 
tection, Isa.  xi.  11;  1  Pet.  i.  5, — provision,  Matt.  vi.  33.  And  eternal 
glory,  John  xii.  26. 

2.  They  are  exactly  adapted  to  our  natural  state  and  exigencies.  We 
are  ignorant,  and  want  illumination  ;  enslaved,  and  want  liberty  ;  burdened, 
and  want  rest;  defiled,  and  want  purity;  defenceless,  and  want  protection; 
needy  and  immortal,  and  want  eternal  enjoyments. 

3.  They  are  amply  sufficient  to  fulfil  all  our  desires,  Col.  i.  19;  Psa. 
cxlv.  19. 

4.  And  they  arc  certain,  to  all  who  obey  him,  Heb.  v.  9.  Let  us  con- 
eider, 

Fourthly,  What  we  ought  to  think  of  his  demands. 

1.   These  are  most  graciously  proposed  by  himself,  Matt.  xi.  28,  29.    . 


CHRIST.  1 63 

2.  rriiey  arc  highly  reasonable.  We  should  learn  of  him  ;  for  he  is  an 
infinitely  wise  and  kind  teacher,  Isa.  xlviii.  17.  We  should  obey  hiin  ;  for 
he  is  our  rightful  sovereign,  having  redeemed  us  by  the  price  of  his  blood, 
1  Cor.  vi.  19,  20,  and  by  the  power  of  his  grace,  Psa.  cxvi.  10.  We  should 
confide  in  him,  for  he  is  an  all-sufficient,  and  never-failing  friend,  Lsa.  xxviii. 
•10,  and  xii.  2. 

3.  They  are  truly  pleasant  to  those  tvho  are  endued  with  his  grace. — 
For  his  graee  enables  us  to  do  his  will,  Phil.  ii.  12.  And  it  inspires  us  with 
love,  which  makes  our  duty  our  pleasure,  1  John  iv.  4;  Matt.  xi.  30.  Thus 
we  ought  to  think  of  Christ.     And  let  us  now  observe, 

II.  Why  we  should  thus  think  of  Christ.  We  should  thus  think 
of  hiin, 

1.  Because  those  views  of  Christ  are  true  and  correct.  They  are  those 
views  which  we  know  God  has  of  him.  And  these  views  must  be  adopted 
by  us,  if  we  would  choose  the  way  of  truth,  Psa.  cxix.  30. 

2.  Because  we  must  think  aright  concerning  Christ,  that  we  may  act 
aright  towards  him;  for  ignorance  of  Christ  must  ever  prevent  a  due  ac- 
knowledgment of  him. — If  we  do  not  think  aright  concerning  his  offices  $ 
we  shall  never  learn  of  him  as  our  Prophet ;  we  shall  never  obey  him  as 
our  King;  nor  trust  in  him  as  our  High  Priest,  John  i.  10,  11.  If  we  do 
not  think  aright  concerning  his  divinity  ;  we  shall  not  duly  honor  him,  John 
v.  23.  The  Samaritan  woman,  not  knowing  him,  omitted  prayer  to  him, 
John  iv.  10.  The  princes  of  this  world  not  knowing  him,  put  him  to  death, 
1  Cor.  ii.  8. 

3.  Because  we  must  act  aright  towards  Christ,  or  wc  cannot  be  saved 
by  him.  Those  who  will  not  hear  him  will  be  destroyed,  Acts  iii.  23$ 
Heb.  xii.  25.  Those  who  will  not  obey  him,  must  be  executed  as  his 
avowed  enemies,  Luke  xix.  27;  Rom.  ii.  8,  9  ;  2  Thess.  i.  7 — 9.  Those 
who  do  not  trust  in  him,  remain  under  God's  curse,  Jer.  xvii.  5.  And  those 
who  deny  his  divinity  and  atonement,  destroy  themselves,  2  Pet.  ii.  1.  Hav- 
ing thus  considered  what  we  should  think  of  Christ,  and  why  we  should 
thus  think  of  him,  let  us 

III. 'Apply  the  question.     "  What  think  ye  of  Christ?" 

1.  Do  you  think  him  an  imposter — one  who  deceives  the  people  ?  John 
vii.  12. — Then  consider  the  prophecies  which  have  been  fulfilled  in  him,  2 
Pet.  i.  19. — Consider  the  predictions  spoken  by  him,  Matt.  xvii.  22,  23; 
Luke  xxi.  12,  and  xix.  41 — 44. — Consider  the  miracles  wrought  by  him; 
consider,  and  believe,  John  xiv.  11  ;  2  Chron.  xx.  20. 

2.  Do  you  think  him  a  mere  man,  and  not  God?  If  so, — Consider,  his 
names,  works,  attributes ;  his  former  glory,  honors,  and  donations. — Con- 
sider these  proofs  of  his  divinity,  and  submit  to  his  authority;  by  engaging 
in  his  service,  and  confiding  in  his  mediation,  Psa.  ii.  12. 

3.  Do  you  think  little  or  nothing  concerning  him?  Is  he  not  in  all 
your  thoughts?  Psa.  x.  4.  If  thus  forgetful  of  him, — Consider  his  gracious 
remembrance  of  you,  Psa.  exxxvi.  23  ;  Luke  i.  78,  79  ;  Psa.  viii.  4. — Con- 
sider this,  and  lament  your  ingratitude,  Isa.  liii.  4  ;   Zech.  xii.  10. 

4.  Do  you  now  think  less  of  Christ  than  you  formerly  did?  Jer.  ii.  32. 
If  so — consider  your  fall ;  and  return  to  him  as  at  first,  Rev.  ii.  5;  Hos.  xiv. 
1,  2. — Consider  his  unwearied  kindness,  and  hope  in  his  mercy,  1  John  ii. 
1  ;   Psa.  exxx.  7. 

5.  Do  yiu  think  Christ  desirable,  and  long  to  find  him  ?  Job  xxiii.  2,  3. 
If  so,  then  now  open  your  hearts  to  receive  him,  Rev.  iii.  20, — and  now  you 
will  find  salvation  ready  for  you,  Luke  xiv.  17. 


1 64  CHRIST. 

6.  Do  you  think  and  find  Christ  an  inestimable  treasure?  1  Pet.  ii.  7. 
Then  carefully  abide  in  him,  1  John  ii.  28, — steadily  walk  in  him,  Col.  ii. 
6, — and  hope  for  his  beatific  presence,  John  xiv.  2,  3 ;   1  John  iii.  2. 


THE  FOUNTAIN  OPENED. 

Zech.  xiii.  1. — In  that  day  there  shall  be  a  fountain  opened  to  the  house  of  David  and  to 
the  inhabitants  of  Jerusalem  for  sin  and  for  uncleanness.     (Sk.) 

An  inspired  apostle  assures  us,  that  to  Christ,  "  give  all  the  prophets  wit- 
ness;" and  their  various  testimonies  concerning  him,  are  highly  descriptive 
of  his  character  and  work,  as  the  Redeemer  and  Saviour  of  his  people.  He 
is  distinctly  represented  by  a  rich  variety  of  metaphors  and  figures,  which 
strikingly  illustrate  the  nature  of  his  offices,  and  the  operations  of  his  grace. 
He  is  the  Sun  of  Righteousness,  to  enlighten  our  minds — an  infallible  phys- 
ician, to  heal  the  maladies  of  our  souls — a  spiritual  refiner,  to  purify  our 
hearts — and  an  inexhaustible  fountain,  to  supply  all  our  .hearts,  by  "the  ex- 
ceeding riches  of  his  grace."  He  possesses  an  infinite  plenitude  of  bless- 
ings, which  he  is  ever  ready  to  communicate  to  perishing  sinners.  In  the 
text,  the  prophet  evidently  "  testified  beforehand  the  sufferings  of  Christ, 
and  the  glory  that  should  follow  ;"  prophetically  anticipating  the  personal 
manifestation  of  the  Messiah,  and  the  unspeakable  benefits  resulting  to  man- 
kind from  his  atoning  sacrifice,  he  exclaims  with  holy  joy  and  gratitude,  "  In 
that  day,"  &c.  Let  us  pray  that  we  may  comprehend  the  import,  and  realize 
the  truth  of  these  words,  while  we  consider, 

I.  The  fountain  that  is  opened.  The  term  fountain  is  a  metaphor, 
and  is  used  in  the  text  to  represent  the  mediatorial  character  of  Christ,  as  the 
source  and  medium  of  salvation  to  the  human  race.  The  figure  is  highly 
appropriate  and  instructive.      "  A  fountain  opened,"  implies, 

1.  The  plenitude  of  Divine  grace.  It  is  not  a  wasting  stream,  that 
soon  exhausts  its  store  ;  but  a  never-failing  fountain,  ever  flowing  in  plen- 
teous supplies  for  every  demand.  The  Lord  Jehovah  is  emphatically 
Styled,  "  The  fountain  of  living  waters,  and  the  God  of  all  grace."  The 
saving  influences  of  the  Holy  Ghost  are  figuratively  called  water; — wa- 
ter  of  life; — and  the  washing  of  regeneration,  John  iv.  14;  1  Cor.  vi.  11. 
And  the  Lord  Jesus  Christ  as  the  Author  of  salvation,  graciously  exclaims 
to  a  perishing  world,  "  If  any  man  thirst,  let  him  come  unto  me,  and  drink." 
In  him  there  is  an  unlimited  fulness  of  "grace  and  truth,"  Col.  i.  19;  John 
i.  16.  Millions  have  been  refreshed  by  this  fountain,  and  still  it  is  undimin- 
ished.    There  is  "  enough  for  all,  and  enough  for  evermore." 

2.  Thefreencss  of  Divine  grace.  It  is  not  a  fountain  sealed  tip,  and  for- 
bidden; but  freely  opened  and  accessible  to  all.  None  are  excluded  from 
participating  its  richest  blessings,  Rev.  xxii.  17.  No  personal  merit,  or 
moral  worthiness,  is  required  in  its  willing  recipients.  All  are  invited,  and 
are  welcome,  to  drink  the  living  streams  of  bliss,  "without  money,  and  with- 
out price."  The  Saviour  will  not  cast  out  any  that  come  unto  him.  He 
opened  a  fountain  of  life  by  his  death,  and  in  infinite  compassion,  declares, 
♦'I  will  give  unto  him  that  is  athirst,  of  the  water  of  life  freely. — Blessed 
are  they  which  do  hunger  and  thirst  after  righteousness,  for  they  shall  be 
filled."     Observe, 


CHRIST.  165 

II.  The  period  when  it  was  opened.  "In  that  day,"  &c.  When 
this  expression  occurs  in  the  prophetic  writings,  it  generally  refers  to  the 
actual  appearing,  or  spiritual  reign  of  the  Messiah.  In  this  sense  we 
understand  it  in  the  text,  as  referring  to  Christ's  assumption  of  our  nature, 
and  sacrifice  for  our  sins.  But  we  ought  to  notice  respecting  this  fountain, 
that, 

1.  //  ivas  virtually  opened  in  the  original  scheme  of  redemption.  Ac- 
cording to  God's  gracious  promise  to  mankind,  Christ  is  called,  "  The  Lamb 
slain  from  the  foundation  of  the  world."  When  the  counsel  of  peace  was 
between  them  both;  the  covenant  of  redemption  was  made  in  Jesus  Christ, 
as  the  Mediator  between  God  and  man,  Rom.  iii.  24 — 26.  This  scheme  of 
reconciliation  was,  in  due  time,  announced  to  the  world  ;  and  the  fountain 
of  grace  gradually  revealed  and  opened  in  the  various  promises  of  the  Re- 
deemer to  the  patriarchs,  the  emblematic  shadows  of  the  Mosaic  dispensa- 
tion, and  the  inspired  predictions  of  the  holy  prophets,  John  viii.  56 ;  Rom. 
iii.  21,  22. 

2.  It  ivas  actually  opened  in  the  mediatorial  work  of  the  Redeemer. — 
When  the  fulness  of  time  was  come,  Christ  was  manifested  in  the  flesh,  to 
accomplish  the  will  of  God,  and  procure  the  salvation  of  sinners.  He  then 
fully  opened  this  fountain,  by  fulfilling  all  righteousness  in  his  own  person 
— becoming  the  propitiation  for  our  sins — rising  again  for  our  justification — 
ascending  to  heaven  to  be  our  Advocate  with  the  Father — and  diffusing  an 
enlarged  dispensation  of  the  Holy  Ghost;  it  was  ministerially  opened  in  the 
labors  artd  writings  of  the  apostles,  as  "ambassadors  for  Christ,"  1  Cor.  i. 
23,  24,  39.  And  it  still  continues  open,  issuing  in  copious  streams  through 
all  the  doctrines,  promises,  and  ordinances,  of  the  Gospel,  to  satisfy  the 
thirsty  souls  of  them  that  repent  and  believe,  John  vii.  38.     Consider, 

III.  The  people  to  whom  it  is  opened.  "  The  house  of  David,  and 
the  inhabitants  of  Jerusalem."     It  is  very  evident, 

1.  This  fountain  was  primarily  opened  to  the  Jews.  This  is  the  express 
declaration  of  the  text.  To  the  Jews  Christ  was  promised,  and  to  them  he 
came  as  his  own  people,  according  to  the  flesh.  His  personal  ministry  was 
generally  confined  to  them  ;  and  though  they  crucified  him  as  an  impostor, 
his  blood  was  shed  for  their  sins  ;  and  he  commanded  his  apostles  to  open 
their  commission  at  Jerusalem,  and  preach  the  gospel  first  to  the  "  lost  sheep 
of  the  house  of  Israel,"  Luke  xxiv.  46,  47,  &c. 

2.  This  fountain  is  now  graciously  opened  to  the  Gentiles.  The  bless- 
ings of  the  Messiah  were  not  to  be  confined  to  the  Jewish  church. — He  was 
sent  "  to  be  a  light  of  the  Gentiles,  and  for  salvation  to  the  ends  of  the 
earth.''''  "  By  the  grace  of  God  he  tasted  death  for  every  man  ;"  and  his 
"  unsearchable  riches"  are  to  be  preached  in  "  every  nation,  and  to  every 
creature."  Jews  and  Gentiles  are  equally  welcome,  for  there  is  now  no  dif- 
ference, Rom.  x.  12,  13;  Eph.  ii.  14 — 18.  Unnumbered  millions  of  Gen- 
tiles have  proved  the  cleansing  power  of  this  fountain,  which  is  rapidly 
opening  and  extending  its  healing  virtues  to  "  every  kindred,  tongue,  and 
people."     Our  text  also  specifies, 

IV.  The  purpose  for  which  it  is  opened.  It  is  "  for  sin  and  for  un- 
cleanness."     This  implies, 

1.  A  fountain  is  opened  for  the  expiation  of  sin.  The  death  of  Christ 
was  a  perfect  sacrifice,  by  which  an  atonement  was  made  for  the  sins  of 
mankind.  The  Divine  perfections  harmonized,  and  a  new  and  living  way 
of  salvation  opened  to  fallen  sinners,  I\sa.  lxxxv.  10;  Heb.  x.  18 — 22.  Such 
an  expiation  was  absolutely  necessary — was  typified  by  the  Jewish  sacrifices 


166  CHRIST. 

— was  announced  by  the  prophets — and  was  ultimately  accomplished,  where 
Christ  was  "  wounded  for  our  transgressions,  and  his  soul  was  made  an  offer- 
ing- for  sin,"  John  i.  29;    1  John  iv.  10. 

2.  A  fountain  is  opened  for  the  destruction  of  sin.  It  must  not  only  be 
sacrifciafly  expiated,  hut  personally  destroyed;  and  "for  this  purpose  the 
Son  of  God  was  manifested,  that  he  might  destroy  the  works  of  the  devil." 
He  effects  this  destruction  by  the  merit  of  his  death,  and  the  operation  of 
his  grace,  Tit.  ii.  14.  All  sin  is  moral  uneleanness,  and'  spreads  its  infec- 
tious disease  through  every  power,  both  of  body  and  soul".  The  ceremonial 
purifications  under  the  law  were  emblematic  of  the  efficacy  of  this  foun- 
tain, Heb.  ix.  13,  14.  The  blood  of  Christ  cleanseth  from  all  sin,  1  John 
i.  8,  9.  Have  we  come  to  this  living  fountain  ?  It  is  open  and  free  for  all. 
"  Believe,  and  be  saved."     "  Come  drink,  aud  thirst  no  more." 


NOAH'S  ARK  A  TYPE  OF  CHRIST. 
I  Peter  iii.  21. — The  like  figure  whcreunto,  even  baptism,  doth  now  save  us.     (S.   S.) 

God  has  marked  the  necessity  of  holiness  no  less  by  the  dispensations  of 
his  Providence  than  by  the  declarations  of  his  grace.  His  destroying  of  the 
whole  world  for  their  iniquity,  evinced,  as  strongly  as  any  thing  could,  that 
sin  should  never  go  unpunished,  and  that  the  righteous  only  should  be  saved. 
In  this  view  St.  Peter  introduces  the  mention  of  that  well  attested  fact,  and 
declares  that  the  salvation,  experienced  by  Noah  in  the  ark,  was  typical  of 
that  which  we  experience  by  Christ,  and  into  which  we  are  brought  by  our 
baptism.  The  text  is  by  no  means  free  from  difficulties  :  to  render  it  as  in- 
telligible as  we  can,  we  shall  consider 

I.  The  typical  salvation  here  referred  to. 

God  had  determined  to  overwhelm  the  world  with  a  deluge- 

Thouoh  there  had  been  so  few  generations  upon  earth,  that  Noah's  owns 
father  (Lamech)  had  been  contemporary  with  Adam  for  sixty  years,  and  lived 
till  within  five  years  of  the  flood,  so  that  Noah,  and  the  people  of  that  gen- 
eration, had,  for  no  less  than  six  hundred  years  together,  received  instruction 
only  at  second  hand  from  Adam  himself,  yet  had  "  all  flesh,  corrupted  their 
way,"  insomuch  that  "  God  repented  that  he  had  made  man,"  and  resolved 
to  destroy  him  from  off  the  face  of  the  earth. 

But  for  the  preservation  of  the  righteous  he  instructed  Noah  to  make 
an  ark. 

This  vessel  was  not  constructed  according  to  man's  device,  but  by  the  spe- 
cial direction  of  God  himself.  To  the  eyes  of  man  it  doubtless  seemed  an 
absurd  attempt:  but  "the  foolishness  of  God  is  wiser  than  man;"  and  the 
event  justified  the  hopes  and  expectations  of  Noah. 

In  the  mean  time  he  called  the  people  to  repentance  by  the  ministry  of 

Noah. 

God  exercised  forbearance  towards  them  120  years.  But  they  "received 
his  grace  in  vain."  And  the  means  used  for  their  salvation  only  ripened 
them  for  destruction. 

When  the  appointed  time  was  come,  he  ordered  Noah  and  his  family  to  go 
into  the  ark. 


CHRIST.  167 

The  symptoms  of  the  flood  did  not  yet  appear;  but  these  favorites  of 
heaven  were  to  condemn  the  world,  not  in  word  only,  but  in  deed.  By 
manifesting  their  faith,  their  fear,  and  their  obedience,  they  were  practically 
to  condemn  the  world's  unbelief,  security,  and  disobedience.  Hob.  xi.  7. 
And,  upon  their  entrance  into  the  ark,  "  God  shut  them  in"  with  his  own 
hand,  that  the  door  might  be  secure  against  the  violence  of  the  wind  and 
waves. 

Then  the  waters,  that  destroyed  all  the  world  besides,  bore  them  up  in 
perfect  safety. 

Every  other  refuge  now  proved  vain.  The  unbelievers  found  to  their  cost 
the  truth  of  God's  threatenings.  Their  numbers  did  not  screen  thorn  from 
his  judgments.  Nor  was  the  fewness  of  the  elect  anv  bar  to  their  accept- 
ance and  salvation.  They  rose,  while  others  sank  in  the  mighty  waters. 
Nor,  if  any  cleaved  to  the  ark,  did  that  avail  them.  The  very  builders  of 
the  ark  perished.  They,  and  they  only,  who  were  in  the  ark,  were  made 
the  monuments  of  saving  mercy. 

This  history  being  altogether  typical,  we  shall  consider. 

II.  The  correspondent  salvation  which  we  enjoy. 

Baptism  is  spoken  of  in  the  text  as  the  antitype,*  of  which  Noah's  flood 
was  the  type.  But  we  apprehend  the  apostle's  meaning  to  be,  that  Noah's 
salvation  in  the  ark  was  typical  of  our  salvation  under  the  christian  dispensa- 
tion, t  This  subject  will  be  best  understood,  not  by  "drawing  the  parallel  be- 
tween the  flood  and  baptism,  or  between  the  ark  and  Christ,  but  by  exhibit- 
ing the  fact  of  our  salvation  as  corresponding  with  that  of  Noah. 

God  has  determined  to  punish  the  world  with  an  everlasting  destruc- 
tion. 

His   word  b^ars  frequent  and  most  undeniable  testimony  to  this  solemn 

truth Matt.   xxiv.   37 — 39.      2   Peter  ii.    5,   9.      Psalm   xi.   6   and 

9,  17. 

But  he  has  prepared  a  Saviour  for  those  who  repent  and  turn  unto  him. 

Human  sagacity  never  could  have  devised  a  way  of  saving  sinners  consist- 
ently with  the  honor  of  God's  perfections.  But  God  has  sent  and  qualified 
his  only  begotten  Son,  that,  through  him,  all  who  believe  might  be  justified 
from  all  things.  And  though  salvation  through  the  death  of  Christ  be  "to 
the  Jews  a  stumbling-block,  and  to  the  Greeks  foolishness,"  yet  to  them  that 
are  called  to  partake  of  it,  it  has  invariably  proved  the  power  of  God  and  the 
wisdom  of  God.     1  Cor.  i.  23,  24. 

Ever  since  the  method  of  salvation  has  been  announced  to  the  world,  God 
has  been  inviting  sinners  to  embrace  it. 

The  first  plank  of  this  ark  was  laid,  if  we  may  so  speak,  when  God  pro- 
mised to  Adam  a  "Seed,  who  should  bruise  the  serpent's  head," — From  that 
day,  it  has  been  erecting  visibly  in  the  world,  in  order  that,  while  men  were 
warned  of  their  danger,  they  might  see  their  remedy  :  and  now,  for  nearly 
six  thousand  years,  has  God  exercised  forbearance  towards  an  impenitent  and 
unbelieving  world. 

By  "  baptism"  we  embark,  as  it  were,  on  board  this  divinely  constructed 
vessel. 

When  we  are  baptized  into  the  faith  of  Christ,  we  profess  our  persuasion 
that  "  there  is  salvation  in  no  other,"  and  our  desire  "to  be  found   in  him," 

*  'AvTiTi/Tif.  fThe  relative  u  cannot  agree  with  mCvri,  which  is  feminine,  but  must 

agree  with  ufvttt,ot  rather  perhaps  with  the  whole  sentence  ;  this  last  construction  renders 
the  sense  of  the  passage  incomparably  more  clear ;  on  which  account  it  is  here  preferred. 


168  CHRIST. 

not  having  our  own  righteousness,  but  that  which  is  of  God  by  faith  in  him. 
Acts  iv.  12  ;  Phil.  iii.  9.  Thus  we  come  to  be  in  him,  as  a  branch  in  the 
vine,  as  a  man-slayer  in  a  city  of  refuge,  as  Noah  in  the  Ark.  Not  that  this 
benefit  is  annexed  to  the  mere  outward  form  of  baptism,  but  to  that  baptism 
which  is  accompanied  with  "  the  answer  of  a  good  conscience  towards 
God."* 

Beino-  then  in  Christ,  we  are  saved  "  by  his  resurrection."! 

It  should  seem,  that  Noah's  inclosure  hi  the  ark  for  so  long  a  period  was  a 
kind  of  sepulture ;  and  his  elevation  on  the  waters,  till  he  afterwards  came 
forth  from  the  ark,  was  a  kind  of  resurrection,  when  he  took  possession  of 
a  new  world.  Thus,  according  to  St.  Paul,  "we  are  buried  with  Christ  by 
baptism  into  death,  that  like  as  Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness  of  life:  for  if 
we  have  been  planted  in  the  likeness  of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection."  Rom.  vi.  4,  5.  This  appears  to  be  intended 
by  St.  Peter  in  the  text,  and  to  be,  on  the  whole,  the  most  natural,  as  well  as 
most  beautiful,  construction  of  it :  as  Noah  entered  into  the  ark,  and  was 
saved  by  its  elevation  above  the  water-floods,  so  we,  by  baptism,  enter  into 
Christ,  and  are,  by  his  resurrection,  saved  from  sin  and  Satan,  death  and  hell; 
yea,  like  Noah  too,  we  are  brought  safely  to  the  possession  of  a  new  and 
heavenly  world.}: 

Infer, 

1.  How  deeply  should  we  reverence  the  ordinances  of  God! 

What  is  said  of  baptism  is  true,  in  a  measure,  of  every  other  ordinance: 
yet  how  shamefully  is  both  that,  and  every  other  ordinance,  profaned  amongst 
us  !  Let  us  remember,  that  all  the  institutions  of  God  are  intended  to  help 
forward  our  salvation :  but,  if  trifled  with,  they  will  fearfully  aggravate  our 
condemnation. 

2.  How  careful  should  we  be  to  obtain  "  the  answer  of  a  good  consci- 
ence !" 

In  the  apostles  days,  as  well  as  in  ours,  they,  who  applied  for  baptism, 
were  interrogated  with  respect  to  their  faith  and  practice ;  nor  could  the 
mere  ablution  of  the  body  profit  them,  if  they  had  not  a  correspondent  purity 
of  soul.  Thus  it  is  with  us  :  we  shall  in  vain  receive  the  rite  of  baptism,  or 
partake  of  the  Lord's  Supper,  if  we  cannot  declare,  as  in  the  presence  of 
God,  that  it  is  our  desire  and  endeavor  to  be  holy  as  God  is  holy.  Let  us 
then  not  lay  an  undue  stress  upon  outward  observances  of  any  kind ;  but 
rather  seek  a  conformity  to  the  divine  image  ;  for  it  will  surely  be  found  true 
at  the  last,  that  "  the  pure  in  heart  shall  see  God,"  but  that  "  without  holi- 
ness no  man  shall  see  the  Lord.'''' 

*See  the  words  following  the  text.  fib. 

tlf  the  opposition  between  J'.ss-.ifWaa!  <fc*  ifxroc  and  <ra>£u  6i  Sn&Priawt  be  marked,  the 
sense  of  this  difficult  passage  will  be  more  apparent. 


CHRIST.  169 


ISAAC  A  TYPE  OF  CHRIST. 

Gen.  xxii.  6 — 10.  And  Abraham  took  the  wood  of  the  burnt-offering,  and  laid  it  upon 
Isaac  his  son :  and  he  took  the  tire  in  his  hand  and  a  knife  :  and  they  went  both  of  them 
together.  And  Isaac  spake  unto  Abraham  his  father,  and  said,  My  lather  :  and  lie  said, 
Here  am  I,  my  son.  And  he  said,  Behold  the  fire  and  the  wood  :  but  where  is  the  lamb 
for  a  burnt-offering?  And  Abiaham  said,  My  son,  God  will  provide  himself  a  lamb  for 
a  burnt-oflering.  So  they  went  both  of  them  together.  And  they  came  to  the  place 
which  God  had  told  him  of,  and  Abraham  built  an  altar  there,  and  laid  the  wood  in  order, 
and  bound  Isaac  his  son,  and  laid  him  on  the  altar  upon  the  wood.  And  Abraham 
stretched  forth  his  hand,  and  took  the  knife  to  slay  his  son.   (S.  S.) 

Many  and  wonderful  are  the  instances  of  faith  and  obedience  recorded  in 
the  scriptures.  But  no  action-*whatever  (those  only  of  our  Lord  himself 
excepted)  has  at  any  time  surpassed  or  equalled  that  related  in  the  text.  It 
justly  obtained  for  him  who  performed  it,  the  honorable  title  of  The  Father 
of  the  Faithful,  and,  The  Friend  of  God.  Jam.  x.  21,  23.  We  shall  find 
it  profitable  to  consider, 

I.  The  history  itself. 

Abraham  had  often  enjoyed  intimate  and  immediate  communion  witli  the 
Deity.  But  now  he  heard  the  command  which  was  of  a  most  singular  and 
afflictive  nature. 

God  in  some  way  clearly  intimated  to  Abraham  his  will :  nor  left  him  to 
doubt  one  moment,  whether  it  were  his  voice  or  not.  He  commanded  Abra- 
ham to  take  his  only,  his  beloved  son  Isaac,  and  to  offer  him  up  as  a  burnt- 
offering  in  a  place  that  should  afterwards  be  pointed  out.  How  strange  the 
order!  How  difficult  to  be  complied  with!  How  well  might  Abraham  have 
said,   "  Would  to  God  I  might  die  for  thee,  O  Isaac,  my  son,  my  son  !" 

Instantly,  however,  and  without  reluctance,  he  arose  to  execute  the  will 
of  God. 

Had  he  presumed  to  reason  with  God,  what  specious  arguments  might  he 
have  adduced  for  declining  the  way  of  duty!  The  certainty  of  his  being  re- 
proached by  Sarah,  "  A  bloody  husband  art  thou  to  me  :"  Exod.  iv.  25,  26, 
the  offence  that  would  be  taken  by  all  the  neighboring  nations  against  him, 
his  religion,  and  his  God  :  the  counteracting  and  defeating  of  all  the  promises 
which  had  been  made  by  God  himself,  and  which  were  to  be  accomplished 
solely  in  and  through  his  son  Isaac  :  Gen.  xvii.  19  :  all  this,  with  much 
more,  might  have  been  offered  in  excuse  for  his  backwardness,  if  indeed  he 
had  been  backward,  to  accomplish  the  will  of  God.  But  he  conferred  not 
with  flesh  and  blood.     Gal.  i.  16. 

Nor  was  he  diverted  from  his  purpose  during  the  whole  of  his  journey. 

Having  prepared  the  wood,  he  proceeded  instantly,  with  Isaac  and  his 
servants,  towards  the  place,  that  God  had  pointed  out.  Nor  did  he  open  his 
intentions  to  Sarah,  lest  she  should  labor  to  dissuade  him  fioin  his  purpose. 
But  what  must  have  been  his  thoughts  every  time  that  he  looked  on  Isaac  ? 
Yet  never  for  one  moment  did  he  relax  his  determination  to  execute  the  di- 
vine command.  Having  come  in  sight  of  the  mountain,  he  ordered  his  ser- 
vants to  abide  in  their  place,  lest  they  should  officiously  interpose  to  prevent 
the  intended  offering.  He  put  the  wood  on  his  son,  and  carried  the  lire  and 
the  knife  in  his  own  hands.  Affecting  as  these  preparations  must  have  been 
to  a  father's  heart,  how  must  their  poignancy  have  been  heightened  by  that 
pertinent  question,  which  was  put  to  him  by  his  son!  Ver.  7.  His  an- 
swer, like  many  other  prophetical  expressions,  conveyed  more  than  he  him- 
22 


170  CHRIST. 

self  probably  was  aware  at  the  moment.  Without  giving  a  premature  dis- 
closure of  his  intention,  he  declares  the'  advent  of , Jesus,  that  Lamb  of  God, 
who  in  due  time  should  come  to  take  away  the  sin  of  the  world.  Arer.  8. 
John  i.  29.  Thus  for  three  successive  days  did  he  maintain  his  resolution 
firm  and  unshaken. 

.  Having  arrived  at  the  spot  determined  by  God,  he  with  much  firmness  and 
composure  proceeded  to  execute  his  purpose. 

He  built  the  altar,  and  laid  the  wood  upon  it  in  due  order.  Then  with 
inexpressible  tenderness  announced  to  Isaac  the  command  of  God.  Doubtless 
he  would  remind  his  son  of  his  preternatural  birth  ;  and  declare  to  him  God's 
right  to  take  away,  in  any  manner  he  pleased,  the  gift  he  bestowed.  Job  i. 
21.  He  would  exhort  him  to  confide  in  God  as  a  faithful  and  unchangeable 
God;  and  to  rest  assured,  that  he  should,  in  tome  way  or  other,  be  restored, 
after  he  was  reduced  to  ashes,  and  have  every  promise  fulfilled  to  him.  Hav- 
ing thus  gained  the  consent  of  his  son,  he  binds  him  hand  and  foot,  and  lays 
him  on  the  altar  ;  and,  with  a  confidence  unshaken,  and  obedience  unparal- 
leled, holds  up  the  knife  to  slay  the  victim.  Whether  shall  we  more  admiie 
the  resolution  of  the  father,  or  the  submission  of  the  son  ?  O  that  there 
were  in  all  of  us  a  similar  determination  to  sacrifice  our  dearest  interests  for 
God  ;  and  a  similar  readiness  to  yield  up  our  very  lives  in  obedience  to  his 
'  will ! 

Nothing  but  the  interposition  of  God  himself  prevented  the  completion  of 
this  extraordinary  sacrifice. 

God  had  sufficiently  tried  the  faith  of  his  servant.  He  therefore,  by  a 
voice  from  heaven,  stopped  him  from  giving  the  fatal  blow  ;  ordered  him  to 
substitute  a  ram  in  the  place  of  Isaac ;  renewed  to  him  with  an  oath  his  for- 
mer promises  ;  rendered  him  a  pattern  to  all  succeeding  generations  ;  and, 
no  doubt,  is  at  this  instant  rewarding  him  with  a  weight  of  glory,  propor- 
tioned to  his  exalted  piety. 

Almost  every  circumstance  in  this  narrative  deserves  to  be  considered  in, 

II.  Its  typical  reference. 

Waving  many  less  important  points,  we  may  observe  that  Isaac  was  a 
type  of  Christ. 

1.  In  his  appointment  to  be  a  sacrifice. 

Isaac  was  a  child  of  promise,  born  in  a  preternatural  way,  of  a  disposition 
eminently  pious  ;  yet  him  did  God  require  for  a  burnt-offering  :  it  must  not 
be  Abraham's  cattle,  or  his  son  Ishmael,  but  his  beloved  Isaac.  Thus  was 
Jesus  also  the  promised  seed,  named,  like  Isaac,  before  he  was  conceived  in 
the  womb  :  He  was  born,  not  after  the  manner  of  other  men,  but  of  a  pure 
virgin  :  He  was  that  only,  that  beloved  son,  in  whom  the  Father  was  well 
pleased:  yet  him  did  God  appoint  to*be  a  sacrifice.  A  body  was  given  him 
for  this  very  purpose.  Heb.  x.  4.  5.  He  was  ordained  from  eternity  to  be 
a  propitiation  for  sin  :  Rom.  iii.  25  :  nor  did  the  Father  recede  from  his  pur- 
pose for  4,000  years.  Having  set  apart  his  son  for  this  end,  he  changed  not : 
and  Jesus,  at  the  appointed  time,  became  obedient  unto  death,  even  the  death 
of  the  cross.     Phil.  ii.  8. 

2.  In  the  manner  of  being  offered. 

Isaac  bore  the  wood  on  which  he  was  afterwards  to  be  lifted  up  ;  and  vol- 
untarily yielded  up  his  body  to  be  bound,  and  his  life  to  be  destroyed  in 
God's  appointed  way.  Thus  did  Jesus  bear  his  cross  to  the  place  of  his 
crucifixion;  and,  having  been  bound  was  lifted  up  upon  it.  On  tiie  very 
spot  where  Isaac  had  been  laid  upon  the  altar,  was  Jesus   (most  probably) 


CHRIST.  171 

offered  in  sacrifice  to  God.*  And  by  whose  hand  was  Isaac  to  bleed,  brut 
by  that  of  his  own  Father?  By  whom  too  did  Jesus  suffer,  but  by  Jeho- 
vah's swonl.'  Zech.  xiii.  7  ;  Isa.  liii.  10.  It  was  not  man  who  made  him 
so  to  agonize  in  the  garden  ;  nor  was  it  man  that  caused  that  bitter  complaint 
upon  the  cross.  Luke  xxii.  44;  Mark  xv.  34.  Nevertheless  it  was  with 
the  perfect  concurrence  of  his  own  will  that  he  died  upon  the  cross;  "He 
gave  himself  an  offering  and  a  sacrifice  to  God  of  a  sweet  smelling  savor." 
Eph.  v.  2. 

There  is  one  point  however,  wherein  the  resemblance  does  not  appear. 

For  Isaac  was  found  a  substitute  ;  for  Jesus  none.  Neither  the  cattle  on 
a  thousand  hills,  nor  all  the  angels  in  heaven,  could  have  stood  in  his  place. 
None  but  Jesus  could  have  made  a  full  atonement  for  our  sins.  He  there- 
fore saved  not  himself,  because  He  was  determined  to  save  us. 

Infer, 

1.  How  marvellous  is  the  love  of  God  to  man ! 

We  admire  the  obedience  of  Abraham  :  but  God  bad  a  right  to  demand  it : 
and  Abraham  knew,  that  he  was  about  to  give  his  son  to  his  best  and  dear- 
est friend.  But  what  claim  had  we  on  God?  Yet  did  he  give  up  his  Son 
for  us  sinners,  rebels,  enemies  ;  nor  merely  to  a  common  death,  but  to  the 
agonies  of  crucifixion,  and  to  endure  the  wrath  ilue  to  our  iniquities.  Isa. 
liii.  6.  What  stupendous  love  !  Shall  any  soul  be  affected  with  a  pathetic 
story,  and  remain  insensible  of  the  love  of  God  ?  Let  every  heart  praise 
him,  trust  him,  serve  him  :  and  rest  assured  that  He  who  delivered  up  his 
Son  for  us,  will  never  deny  us  any  other  thing  that  we  can  ask.  Rom.  viii. 
32. 

2.  What  an  admirable  grace  is  faith. 

The  faith  of  Abraham  certainly  had  respect  to  Christ,  the  promised  seed. 
Heb.  xi.  17 — 19.  And,  behold  how  it  operated!  So  will  it  operate  in  all 
who  have  it.  It  will  keep  us  from  staggering  at  any  promise,  however  dark 
or  improbable  ;  and  will  lead  us  to  obey  every  precept,  however  difficult  or 
self-denying.  Let  us  seek  his  faith  :  and  while  we  are  justified  by  it  from 
the  guilt  of  sin,  let  us  manifest  its  excellence  by  a  life  of  holiness. 


JOSHUA  A  TYPE  OF  CHRIST. 

Deut.  iii.  28. — Charge  Joshua,  and  encourage  him,  and  strengthen  him;  for  he  shall  go 
over  before  thia  people,  and  he  shall  cause  thein  to  inherit  the  land  which  thou  shalt 
see.     (S^S.) 

Joshua  was  a  very  eminent  type  of  Christ.  The  text  naturally  leads  us 
to  shew  this:   and  we  shall  truce  the  resemblance  of  Joshua  to  Christ. 

I.  In  his  name. 

The  name  of  Joshua  was  intended  to  designate  his  work  and  office. 

His  name  originally  was  Osea,  but  was  altered  by  Moses  to  Joshua.  Num. 
xiii.  16.     This,  doubtless,  was  of  God's  appointment,  that  be  might  be  there- 

*Mount  Calvary  was  one  of  the  mountains  in  that  small  tract  of  country  called  the  land 
of  Moriah  :  and  from  verse  2,  it  can  scarcely  be  doubted,  hut  thai  it  was  the  very  spot 
pointed  out  by  God.  It  eould  not  possibly  be  fir  from  the  spot  ;  and  therefore,  when  the 
place  for  the  sacrifice  of  Isaac  was  so  accurately  marked,  it  can  scarcely  be  thought  to  bo 
any  other,  than  the  very  place  where  Jesus  was  offered  2,01)0  years  afterwards. 


172  CHRIST. 

by  rendered  a  more  remarkable  type  of  Jesus.  This  name  imported,  that  he 
should  be  a  divine  Saviour  ;*  and  though,  in  the  strictest  and  fullest  sense, 
it  could  not  properly  belong  to  him  ;  yet,  as  he  was  to  be  such  a  distinguish- 
ed representative  of  Jesus,. it  was  very  properly  given  to  him. 

The  name  of  Jesus  still  more  fitly  characterized  the  work  that  was  to  be 
performed  by  him. 

This  name  is  precisely  the  same  with  Joshua  ia  the  Greek  language  :  and 
repeatedly  do  we,  in  the  New  Testament,  translate  it,  "Jesus,"  when  it 
ought  rather  to  have  been  translated,  "Joshua,"  Acts  vii.  45;  Heb.  iv.  8. 
It  was  given  to  our  Lord  by  the  angel,  before  he  was  conceived  in  the  womb: 
Matt.  i.  21  ;  and  the  express  reason  of  it  was  assigned,  namely,  that  "he 
should  save  his  people  from  their  sins."  To  him  it  is  applicable  in  the  full- 
est extent,  because  he  is  "  God  manifest  in  the  flesh,"  "Emmanuel,  God 
with  us  ;"  and  because  he  is  the  author,  not  of  a  typical  and  temporary,  but 
of  a  real  and  eternal  salvation,  to  all  his  followers.      Heb.  v.  9. 

This  striking  coincidence,  with  respect  to  the  name,  may  prepare  us  for 
fuller  discoveries  of  a  resemblance. 

II.  In  his  office. 

Joshua  was  appointed  to  lead  the  Israelites  into  the  promised  land. 

Moses  was  certainly  intended  to  represent  the  law,  which  was  admirably 
calculated  to  lead  men  through  the  wilderness,  but  could  never  bring  them 
into  the  land  of  Canaan  :  one  offence  against  it  destroyed  all  hope  of  salva- 
tion by  it:  Gal.  iii.  10;  it  made  no  provision  for  mercy:  its  terms  were 
simply,  Do  this  and  live  :  Rom.  x.  5  ;  and,  for  an  example  of  its  inexorable 
rigor,  Moses  himself  was,  for  one  unadvised  word,  excluded  from  the  land 
of  promise.  The  office  of  saving  men  must  belong  to  another ;  and,  for  this 
reason,  it  was  transferred  to  Joshua,  who  had  been  both  appointed  to  it,  and 
thoroughly  qualified  by  God  for  the  discharge  of  it.     Deut.  xxiv.  9. 

Jesus  also  was  commissioned  to  bring  his  followers  into  the  Canaan  that 
is  above. 

He,  probably  in  reference  to  Joshua,  is  styled  the  Captain  of  our  salva- 
tion:  Heb.  ii.  10  ;  and  he  appeared  to  Joshua  himself  in  this  very  character, 
proclaiming  himself  to  be  the  Captain  of  the  Lord's  host.  Josh.  v.  13 — 15. 
"  What  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh,"  the 
Lord  Jesus  Christ  came  to  effect.  Rom.  viii.  3.  He  has  been  divinely 
qualified  for  the  work;  and,  like  Joshua,  was  "encouraged  to  it,  and 
strengthened  in  it,"  by  an  assurance  of  God's  continual  presence,  and  sup- 
port. Isaiah  xlii.  1,  4,  6.  He  leads  his  people  on  from  grace  to  grace,  from 
strength  to  strength,  from  victory  to  victory.  Ps.  lxxxiv.  7;  2  Cor.  iii.  18  ; 
Rev.  vi.  2.  Nor  will  he  ever  desist  from  his  work,  till  he  shall  have  subdued 
his  enemies,  and  established  his  people  in  their  promised  inheritance. 

Happily  for  us  the  resemblance  may  be  likewise  traced. 

IH.  In  his  success. 

Nothing  could  oppose  any  effectual  bar  to  Joshua's  progress. 

Though  Jordan  had  overflowed  its  banks,  its  waters  were  divided,  to  open 
him  a  path  on  dryland.  Joshua  iii.  17.  The  impregnable  walls  of  Jericho, 
merely  at  the  sound  of  rams'  horns,  were  made  to  fall.  Josh.  vi.  20.  Con- 
federate kings  fled  before  him.  Josh.  x.  16.  City  after  city,  kingdom  after 
kingdom,  were  subjected  to  his  all-conquering  arms  :  and  almost  the  whole 
accursed  race  of  Canaanites  were  extirpated,  and  destroyed.  Joshua  xii.  7, 
24.     The  promised  land  was  divided  by  him  amongst  his  followers:  Joshua 

*Jah,  which  was  prefixed  to  his  name,  is  the  name  of  God. 


CHRIST.  173 

xi.  23,  and  xviii.  10;  and  he  appealed  to  them  with  his  dying  breath,  that 
not  so  much  as  one,  of  all  the  promises  that  God  had  given  them,  had  ever 
failed.     Josh,  xxiii.  14. 

And  shall  less  be  said  respecting  our  adorable  Emmanuel? 

He  "triumphed  overall  the  principalities  and  powers"  of  hell;  and  causes 
his  followers  to  trample  on  the  necks  of  their  mightiest  foes.  Rom.  xvi.  20, 
with  Josh.  x.  24.  He  leads  them  safely  through  the  swellings  of  Jordan, 
when  they  come  to  the  border  of  the  promised  laud  ;  Isa.  xliii.  2  ;  and,  havino- 
given  them  the  victory,  he  divides  among  them  the  heavenly  inheritance. 
Matt.  xxv.  34.  When  he  comes  to  number  them  at  last,  even  though  they 
may  have  sustained  the  sorest  conflicts,  it  will  be  found,  that  not  so  much  as 
one  of  them  is  lost:  Numb.  xxxi.  49,  with  John  xvii.  12  ;  and  he  will  be 
able  to  appeal  to  the  whole  assembled  universe,  that  not  so  much  as  one  jot" 
or  title  of  God's  word  hath  failed  of  its  accomplishment.  Thus  will  all  of 
them  be  put  into  possession  of  "  that  rest,  which  remained  for  them,"  in  the 
hope  and  expectation  of  which,  they  endured  the  labors  of  travel,  and  the 
fatigues  of  war.      Heb.  iv.  1,  9,  11. 

Infer, 

1.  How  earnestly,  and  how  humbly,  should  all  submit  themselves  to 
Jesus  ! 

Notwithstanding  Joshua's  commission  was,  utterly  to  destroy  the  inhabi- 
tants of  that  sinful  land,  yet  he  both  spared  the  Gibeonites,  and  made  a  league 
with  them,  when  they  humbled  themselves  before  him;  Josh.  ix.  15;  he, 
moreover,  gave  a  special  charge  respecting  the  perservation  of  the  harlot  Ra- 
hab,  who,  in  faith,  had  concealed  his  spies.  Josh.  vi.  22,  25.  But  resist- 
ance to  him  was  vain  :  there  were  none  that  could  stand  before  him.  Thus 
must  all  thine,  enemies,  O  Lord,  perish,  if  they  do  not  prostrate  themselves 
before  thee  in  humility  and  faith.  Shall  we  not  then  believimrly  receive  his 
messengers,  and,  in  the  use  of  his  appointed  means,  expect  his  mercy? 
Shall  we  not  go  and  make  a  covenant  with  him,  and  yield  up  ourselves,  with 
unreserved  submission,  to  his  commands  ?  Yes  :  and  if  this  conduct  provoke 
the  world  to  combine  against  us,  we  will  call  him  in  to  our  aid,  and  despise 
the  assaults  of  earth  and  hell.     Josh.  x.  4. 

2.  How  confidently  may  the  very  weakest  christians  go  forth  to  their  fu- 
ture conflicts  ! 

Though  Canaan  was  promised  to  the  Israelites,  yet  they  were  all  to  fijjht 
for  it:  so  neither  is  heaven  to  be  gained  without  many  severe  conflicts.  But 
what  have  we  to  fear,  when  we  have  such  a  Captain?  "If  he  be  for  us, 
who  can  be  against  us  ?"  Did  he  ever  yet  suffer  one  of  his  faithful  follow- 
ers to  perish  ?  If  they  have  been  wounded,  has  he  not  healed  their  wounds? 
If  they  have  fainted,  has  he  not  renewed  their  strength?  Has  he  not  made 
them  conquerors,  yea,  "  more  than  conquerors?"  Rom.  viii.  37.  What 
then,  though  we  have  mighty  Anakims  to  contend  with,  and  their  fortresses 
be  walled  up  to  heaven?  Let  us  "be  strong  and  very  courageous  ;"  and  we 
shall  find  that  "the  weapons  of  prayer  and  faith,  though  weak  and  contempt- 
ible to  a  carnal  eye,  are  mighty  through  God  to  the  easting  down  of  strong 
holds,  and  every  high  thing  that  exalts  itself  against  the  knowledge  of  Go.l." 
2  Cor.  x.  4,  5.  Let  us  then  "be  strong  in  the  Lord,  and  in  the  power  of 
his  might."  Let  us  "  put  on  the  whole  armor  of  God."  Eph.  vi.  10,  11. 
And  let  us  look  forward  with  confidence  to  the  joyful  period,  when  we  shall 
receive  our  portion  in  the  promised  land,  "  the  land  that  floweth  with  milk 
and  honey." 


174 


CHRIST, 


CHRIST  THE  FOUNDATION. 


1  Cor.  iii.  11. — For  other  foundation  can  no  man  lay,  than  that  is  laid,  which  is  Jesus 

Christ.     (P.) 

It  is  not  here  alone,  but  in  many  other  scriptures,  both  in  the  Old  and 
New  Testament,  that  our  Lord  Jesus  Christ  is  held  forth  under  the  notion 
of  a  foundation.     We  shall, 

I.   Snow  the  properties  of  Christ  as  a  foundation;  what  kind  of 
a  foundation  he  is;  and,   1st.  He  is  a  laid  foundation — "Behold  I  lay  in 
Zion   for  a  foundation  a  stone"   Isa.  xxviii.  16.      "  Behold   T,"  i.  e.  God  the 
Father;  one  that  knew  well  enough  how  to  do  it;  a  God  of  infinite  wisdom 
and  power.     The  Lord  Jesus   Christ  did  not  take  upon  himself  this  honor 
of  being  a  mediator;  no,  he  was  called  to  it,  appointee!  of  God  for  such  a 
purpose  ;  and   this   is  our  comfort  and  joy.      He   that  could  best  tell  what 
would  best  serve  to  satisfy  his  offended  justice,  pitched  upon  his  own  Son 
for  that  purpose:   this  was   the  ransom  he  found  for  man.     Job  xxxiii.  24. 
"I  have  laid  help  upon  one  that  is   mighty;  I  have  exalted  one  chosen  out 
of  the  people."     Ps.  lxxxix.  19.     2nd.  A  loio  foundation — low  laid  ;   foun- 
dations are  wont  to  be  laid  low  ;  the  lower  the  surer.     So  the  Lord  Jesus 
Christ,  as  a  foundation,  was  laid  very  low,  that  he  might  be  a  meet  founda- 
tion for  us.      He  was  "  in  the  form  of  God,  and  thought  it  not  robbery  to  be 
equal  with  God  :  but  he  made  himself  of  no  reputation,  and  took  upon  him 
the  form  of  a  servant,  and  was   made  in    the  likeness  of  man,"  &c.      Phil, 
ii.  6 — 9.     There  were  several  steps  of  his  humiliation.      1.  Into  the  human 
nature.     He  condescended  to  be  made  a  man  ;  this  was  a  long  step  down- 
ward.    That  the  Word  should  become  flesh  was  more  than  if  a  star  should 
turn  into  a  cloud.     2.   Into  subjection  under  the  laws.     "  When  the  fulness  of 
time  was  come,  God  sent  forth  his  Son,  made  of  a  woman;"  made  under  the 
law — the  moral  law  ;  nay,  the  ceremonial  law.     He  was  to  be  circumcised— 
presented  in  the  temple — redeemed  and  ransomed  with  two  turtles — bound  to 
go  up  to  all  the  feasts.      3.   Into  poverty  and  persecution,  contempt  and  con- 
tradiction ;  to  be  spurned  and  trampled  on.     4.  To  death  itself:  "he  became 
obedient  unto  death,  even  the  death  of  the  cross,"  a  most  painful,  shameful, 
and  ignominious  death.     This  is  called  a  lifting  up,  John  xii.  32,  but  it  was 
humiliation.     5.  To   the  grave.     When  he  was  buried,  he  was,  as  other 
foundations,  laid  under  ground;  and  there  was  a  necessity  for  all  this;  with- 
out it,  tiiere  could  have  been  no  atonement,  no  reconciliation.     3rd.   Christ  is 
a  foundation  of  s'one.     Isaiah  xxviii.  16.      A  stone  is  the   fittest  thing  of  all 
others   to   make  foundations  of,  because  it  is  hard  and  firm,  and  yet  easily 
hewn.     Now   Jesus   Christ  is  a  stone — a  foundation — a  rock.      1  Cor.  x.  4. 
Observe   again,  4th.   He   is  a  foundation  out  of  sight.-    All  foundations  are 
so  ;   we  see  the  building,  but  we  do  not  see  the  foundation  :   such  a  founda- 
tion is  the  Lord  Jesus  Christ.     He  is  out  of  sight.     Not  below,  as  he  once 
was,  under  the  earth,  but  above,  in  glory.      His  person  is   out  of  sight,  yet 
we  love  him.    1  Peter  i.  8.     His  presence  is  invisible.     He  is  with  us  every 
where,  especially  in  his  ordinances,  but  it  is  in  an  invisible  way  :   we  feel  it, 
but  we  do  not  see  it.     Matthew  xviii.  20,  and  xxviii.  20.     His  proceedings 
are  invisible.     The  proceedings  of  his  grace  within — the  proceedings  of  his 
providence  without;   Psalm  lxxvii.  ult.      5th.   He  is  a  precious  foundation; 
Isaiah  xxviii.  16.     Though  all  stones  in  their  places  be  useful,  yet  they  are 
not  all  precious  stones.     Few  buildings  are  built  upon  precious  stones,  but 
the  church  of  Christ  is  precious  in  himself;  he  is  of  great  worth  and  value. 


CHRIST.  175 

"The  chief  among  ten  thousand,  and  altogether  lovely."  He  is  precious  in 
the  account  and  esteem  of  his  disciples.  To  others  he  is  a  stone  of  stumb- 
ling, and  a  rock  of  offence;  but  unto  them  which  believe,  he  is  precious.  1 
Peter  ii.  7.  Moreover,  6th.  He  is  a  permanent  foundation;  Isaiah  xxvi.  4. 
He  is  the  rock  of  ages,  from  everlasting  to  everlasting.  The  saints  have 
been  building  on  him  from  the  beginning,  and  will  build  on  him  to  the  end 
of  time.  He  is  "the  same  yesterday,  to-day,  and  forever."  His  righte- 
ousness is  everlasting;  his  promises  are  unchangeable.  7th.  He  is  an  elect, 
or  chosen  foundation,  Isaiah  xxviii.  10,  chosen  of  God,  and  precious — "  Be- 
hold my  servant,  whom  I  have  chosen,  mine  elect,  in  whom  my  soul  is  well 
pleased,"  Isaiah  xlii.  1.  Once  more,  8th.  He  is  aji  experienced  or  fried 
foundation.  He  was  tried  by  God,  who  laid  upon  him  the  iniquities  of  us 
all.  He  was  tried  by  men  and  devils,  who  did  their  best  against  him,  but  all 
to  no  purpose.  He  has  been  tried  by  the  saints,  who  have  had  occasion  to 
make  use  of  him,  and  he  has  never  failed  them. 

II.  What  is  our  duty  in  reference  to  this  foundation?  It  is  out 
duty,  1st.  To  believe  all  this  concerning  him.  That  God  hath  laid  him 
purposely  for  a  foundation;  anointed  and  appointed  him  to  be  a  Prince  and  a 
Saviour,  and  given  him  to  the  world,  that  "  whosoever  believeth  in  him, 
might  not  perish,  but  have  everlasting  life."  2nd.  To  behold  and  see  our 
need  of  him.  There  is  no  rearing  a  building  without  a  foundation.  We 
have  each  of  us  a  building  to  rear,  and  what  foundation  have  we  ?  None  in 
ourselves — no  righteousness  of  our  own  to  commend  us  to  God — no  strength 
or  ability  to  any  thing  that  is  good.  3rd.  To  renounce  all  other  founda- 
tions. They  are  but  sand  ;  and  he  that  builds  on  the  sa?:d,  his  building  will 
fall  ;  Matthew  vii.  24,  ad  finem.  4th.  To  repair  to  him.  In  the  way  of 
faithful  and  fervent  prayer  tell  him  you  are  sensible  of  your  need  of  him,  and 
that  you  are  undone  without  him.  5th.  To  build  upon  him  :  in  the  great 
business  of  justification;  to  rest  our  souls  by  faith  upon  his  meritorious 
righteousness.  None  but  Christ!  None  but  Christ !  In  all  our  pe rils  and 
dangers,  personal  or  public,  we  should  fly  to  him,  trust  in  him,  rely  upon 
him  :  "  Faithful  is  he  that  hath  promised,"  Psalm  xlvi.  1,  and  lxii.  1,2;  and 
it  is  our  duty,  6th.  To  beware  what  we  build  upon  this  foundation,  in 
opinion  and  in  practice,  1  Coi.  iii.  12,  13,  14,  15.  If  we  build  loose,  care- 
less walking,  our  hopes  built,  will  be  accordingly  wood,  hay,  stubble,  &c. 


CHRIST'S  DILIGENCE  IN  SERVING  GOD. 

'John  iv.  34.     Jesus  saith  unto  them,  My  meat  is  to  do  the  will  of  him  that  sent  me,  and 
to  finish  his  work.     (S.  S.) 

Our  blessed  Lord  throughout  his  whole  life,  was  the  most  illustrious  pat- 
tern of  condescension  to  man  and  of  fidelity  to  God.  Both  these  disposi- 
tions were  eminently  displayed  in  the  history  before  us.  Notwithstanding 
he  was  already  exhausted  with  a  long  and  fatiguing  journey,  he  had  been  la- 
boring for  the  salvation  of  a  most  abandoned  adnltress  :  and  when  urged  to 
intermit  his  exertions  for  a  little  while  in  order  to  recruit  his  strength  by 
BOine  necessary  refreshment,  he  declared,  that  food  was  not  so  deliglrtful  to  a 
famished  body,  as  the  prosecuting  of  the  great  ends  of  his  ministry  was  to 
his  soul. 


176  CHRIST. 

From  his  words  we  shall  take  occasion  to, 

I.   Consider  our  Lord's  example. 

Jesus  in  his  human  and  mediatorial  capacity,  was  the  Father's  servant. 
And  the  work  assigned  him  was,  to  reveal  in  a  more  perfect  manner  the  will 
of  God,  and  to  save  mankind  by  his  own  obedience  unto  death. 

In  this  work  he  engaged, 

1.  With  fervent  affection. 

Nothino-  could  exceed  the  delight  with  which  he  undertook  this  arduous 
task  •  Ps.  xl.  7,  8  ;  nothing  the  zeal  with  which  he  accomplished  it.  Luke 
xii.  50.  Whether  we  view  his  private  addresses  to  God,  Ileb.  v.  7,  or  his 
public  ministrations  among  men,*  we  shall  see  that  in  him  was  that  prophe- 
cy accomplished,  "The*  zeal  of  thine  house  hath  eaten  me  up."    John  ii.  17. 

2.  With  indefatigable  diligence. 

From  the  commencement  of  his  ministry  to  the  end  of  it  not  a  day  was 
unemployed.  Frequently,  after  having  labored  all  the  day,  he  spent  the 
nio-ht  in  prayer,  and  resumed  his  labors  with  the  returning  light.  Like  the 
sun  in  the  firmament,  he  proceeded  in  one  steady  course  through  all  the 
cities,  towns,  and  villages  ;  nor  ever  ceased  from  his  work,  till  he  could  say, 
"It  is  finished." 

3.  With  undaunted  resolution. 

What  "  continual  opposition  "  did  he  endure  !  He  was  truly  "  a  sign 
spoken  ao-ainst,"  or  a  butt  of  contradiction.  Luke  ii.  34.  There  was  not 
any  thino-  however  perverse,  scandalous,  or  contemptuous,  but  his  ears  were 
assailed  with  it  from  day  to  day.  From  the  very  first  discourse  he  uttered 
till  the  hour  of  his  crucifixion,  his  enemies  never  ceased  to  seek  his  life. 
John  xi.  8.  Yet  did  he  persevere  in  the  face  of  every  danger,  and  at  last 
complete  his  obedience,  by  surrendering  up  his  life  on  the  cross. 

That  we  may  profit  from  this  great  example,  we  will, 

II.  Propose  it  for  your  imitation. 

We  also  have  a  work  to  do  for  God. 

Our  work  is  oreat  ;  but  O  !  how  different  from  that  which  was  committed 
to  our  Lord !  We  have  not  to  satisfy  the  demands  of  justice,  or  to  endure 
the  wrath  due  to  sin :  blessed  be  God  !  that  was  the  Redeemer's  work  ;  and 
it  has  been  finished  by  him  on  our  behalf.  The  work  which  we  have  to  do, 
is  to  believe  in  Christ,  John  vi.  29,  and,  from  a  sense  of  his  love  to  us,  to 
devote  ourselves  unreservedly  to  his  service.     Rom.  xii.  1. 

Let  us  then  engage  in  it, 

1.  Heartily. 

"  Whatever  our  hand  findeth  to  do,  we  should  do  it  with  all  our  might." 
Feci.  ix.  10.  A  lukewarm  service  is  unacceptable,  yea,  hateful,  to  God. 
Rev.  iii.  15,  16.  Let  us  then  first  labor  to  know  the  will  of  God,  and  then 
endeavor  to  do  it  with  our  whole  hearts.  Let  us  be  "fervent  in  spirit,  while 
we  serve  the  Lord."     Rom.  xii.  11. 

2.  Uniformly. 

It  is  not  an  occasional  act  of  zeal  that  will  please  God,  but  a  steady,  con- 
scientious, uniform  discharge  of  our  duty.  Our  spirit,  alas  !  is  often  faint ; 
and  even  when  "  the  spirit  is  willing,  our  flesh  is  weak."  But  we  must 
counteract  our  sloth,  and  "  give  all  diligence  to  make  our  calling  and  election 
sure."     2  Pet.  i.  10. 

3.  Courageously. 

*He  was  filled  with  joy  at  the  least  prospect  of  success,  verse  35,  and  grieved  and  wept 
when  he  could  not  succeed.     Mark  iii.  5  ;  Luke  xix.  41. 


CHRIST.  I77 

We  shall  surely  meet  with  reproach  and  persecution,  if  we  set  ourselves 
in  earnest  to  serve  the  Lord.  2  Tim.  iii.  12.  But  let  us  "remember  him 
who  endured  such  contradiction  of  sinners  against  himself.  Heb.  xii.  3. 
Woe  be  to  us,  if  we  draw  back  through  the  fea°r  of  man.  Heb.  x.  38.  We 
must  hate,  not  only  father  and  mother,  but  even  our  own  life  also,  if  we 
would  be  Christ's  disciples.  Luke  xiv.  26.  Let  us  then  "take  up  our 
cross  daily"  after  Christ's  example,  and  "suffer  with  him,  in  order  that  we 
may  be  also  glorified  together."     Rom.  viii.  17. 

Address, 

1.  Those  who  are  unconcerned  about  the  work  of  God. 

Has  not  God  appointed  you  a  work  to  do  ;  and  ought  you  not  to  have  be- 
gun it  long  ago  ?  Is  it  expedient  to  leave  it  to  a  dying  hour  ?  What  if  you 
should  die  before  it  is  finished  ?  O  begin  instantly  ;  for  the  "  nio-ht  cometh, 
wherein  no  man  can  work." 

2.  Those  who  do  his  work  deceitfully. 

God  has  pronounced  such  persons  accursed,  no  less  than  if  they  did  noth- 
ing for  him.  Jer.  xlviii.  10.  His  service  must  be  your  "meat"  and 
drink  ;  the  joy  of  your  souls,  and  the  business  of  your  lives.  See  then  that 
ye  "approve  yourselves  to  God  as  servants  that  need  not  to  be  ashamed  " 
2  Tim.  ii.  15. 

3.  Those  who  are  in  a  measure  conformed  to  their  Saviour's  imaere. 
Bless  your  God,  who  has  thus  far  enabled  you   to  serve   him.  °But  O  ! 

think  how  much  you  fall  short  of  your  heavenly  pattern  !     Forget  then  what 

is  behind,  and  press  forward  for  that  which  is  before  you;  r»hilT  iii.  13 15- 

so  shall  you  in   due  season  "  rest  from  your  labors,"  and  be  welcomed  as 
good  and  faithful  servants  to  the  joy  of  your  Lord.     Matt.  xxv.  21. 


CHRIST,  HE  THAT  SHOULD  COME. 

Luke  vii.  19— Art  thou  he  that  should  come  ?  or,  look  we  for  another?     (3k.) 

These  words  were  addressed  to  our  Lord  by  two  disciples  of  John  the 
baptist,  who  sent  them  to  Jesus,  and  instructed  them  to  make  these  inquiries 
tor  the  confirmation  of  their  faith. 

1.  The  question  could  not  be  proposed  on  John's  account,  for  he  was 
fully  convinced  that  Christ  was  the  true  Messiah.  Of  this  he  was  assured 
by  divine  revelation,  and  the  testimony  of  God  the  Father  at  our  Lord's  bap- 
tism John  ,  32  ;  Matt.  iii.  17.  And  that  Jesus  was  the  Messiah  John  uni- 
formly testified,  by  speaking  of  him  as  the  Son  of  God,  as  incomparably 
superior  to  himself,  as  the  Lamb  of  God,  and  as  come  to  baptize  with  the 
Holy  Ghost.  r 

2.  But  though  John  believed  in  Jesus,  and  thus  bore  witness  to  him,  yet 
it  seems  these  disciples  and  their  brethren  were  led  to  doubt  even  the  testi- 
mony of  their  master.  It  is  probable  they  thus  doubted,  because  they  did 
not  find  Jesus  setting  up  a  splendid  earthly  kingdom,  such  as  they  expected 
the  Messiah  would  establish;  because  our  Lord  was  not  so  rigidly  abstemi- 
ous as  their  master  was  ;  and  because  no  miracle  was  wrought  to  deliver 
John  out  of  prison;  which  they  concluded  the  Messiah  would  certainly  bo 
both  inclined  and  able  to  work,  on  such  an  occasion 

23 


178  CHRIST. 

3.  For  the  kind  purpose  of  removing  their  doubts,  and  satisfying  their 
minds,  John  therefore  prudently  sent  them  to  hear,  and  see,  and  judge  for 
themselves  ;  and  with  this  view  he  taught  them  to  make  the  inquiries  now 
before  us,  "Art  thou,"  &c.  The  purport  of  these  questions  maybe  ex- 
pressed thus,  « Sacred  prophecy  leads  us  to  expect  that  the  Messiah,  the 
Lord's  anointed,  will  appear  in  this  land  about  this  time.  We  entreat  thee 
therefore  to  inform  us  whether  thou  art  this  great  expected  personage  or  not; 
that  we  may  respect  thee  according  to  thy  proper  character.'  To  these  in- 
quiries our  Lord  wisely  answers  by  actions,  rather  than  words,  verse  21. 
Then  he  requires  the  messengers  to  go  and  inform  John  what  they  had  seen 
and  heard,  ver.  22,  23.  Hereby  Jesus  evidently  referred  to  sacred  prophecy 
for  an  answer  to  these  important  questions.  And  as  we  are  no  less  interest- 
ed in  this  answer  than  John's  disciples,  let  us  consider, 

I.  The  testimony  of  sacred  prophecy  concerning  the  Messiah. 

1.  Respecting  the  Person  who  should  come  under  this  character.  He  is 
spoken  of  and  described  as  David's  Son,  and  Lord,  Psa.  lxxxix.,  29,  and 
ex.  1  ;  as  Immanuel,  Isa.  vii.  14;  the  Child  born,  and  the  Mighty  God, 
Isa.  ix.  6. 

2.  Respecting  the  time  when  he  should  come.  This  was  to  be  before  the 
sceptre  departed  from  the  tribe  of  Judah,  Gen.  xlix.  10  ;  within  the  seventy 
weeks  of  Daniel,  or  490  years  after  the  Persian  decree  which  was  passed 
for  rebuilding  Jerusalem,  Dan.  ix.  24 — 26;  and  during  the  continuance  of 
the  second  temple,  Hag.  ii.  7,  9. 

3.  Respecting  the  purposes  of  his  coming.  These  were  to  guide  as  a 
Prophet,  Deut.  xviii.  18  ;  to  govern  as  a  King,  Psa.  ii.  5  ;  to  save  us  as  our 
Redeemer,  Isa.  xxxv.  4;  to  feed  us  as  a  Shepherd,  Isa.  xl.  11  ;  and  to  re- 
ward us  as  our  Judge,  Isa.  xl.  10,  and  xxxiii.  22. 

4.  Respecting  some  remarkable  circumstances  which  would  attend  his 
coming.  As  the  performance  of  various  benevolent  miracles,  Isa.  xxix.  18, 
and  xxxv.  5,  6;  silent  modesty  in  working  these  miracles,  Isa.  xlii.  2,  3;  a 
gracious  reception  of  the  poor  by  him,  Isa.  xxix.  19,  and  lxi.  1  ;  and  the  re- 
ception of  him  by  the  Jewish  nation,  Isa.  viii.  14,  and  liii.  1.  This  is  the 
testimony  of  prophecy,  which  St.  Peter  informs  us  is  sure  in  its  accom- 
plishment, and  should  engage  our  attention,  2  Pet.  i.  19.  Let  us  therefore 
notice, 

II.  The  fulfilment  of  prophecy  in  the  person  of  Christ.  Here 
observe, 

1.  These  prophecies  muut  be  fulfilled  in  some  person  ;  as  the  time  speci- 
fied for  their  accomplishment  has  long  been  past.  For  the  sceptre  departed 
from  the  tribe  of  Judah,  and  the  second  temple  was  destroyed,  about  seven- 
teen hundred  and  fifty  years  since  ;  and  Daniel's  seventy  weeks  expired 
about  forty  years  before  these  events  took  place.  In  other  words,  our  Jesus, 
the  Messiah,  was  cutoff  by  death  just  when  those  weeks  were  expiring; 
and  about  forty  years  before  the  destruction  of  the  temple.      Observe, 

2.  These  prophecies  have  been  exactly  fulfilled  in  Jesus  Christ.  Wit- 
ness his  two  natures,  human  and  divine,  Rom.  ix.  5 ;  hence  he  was  David's 
Lord;  and  Immanuel;  the  Child  born,  and  the  Mighty  God.  The  time  of 
his  coining; — he  came  when  the  sceptre  was  about  to  depart  from  the  tribe 
of  Judah  :  as  a  proof  of  which,  just  at  the  time  of  his  birth  a  decree  for  tax- 
ing the  land  of  Judea  was  passed  by  Augustus,  the  Roman  emperor,  Luke 
ii.  1,  2,  5.  He  came  just  exactly  at  the  end  of  Daniel's  seventy  weeks,  or 
four  hundred  and  ninety  years  after  the  commandment  or  decree  given  to 
Ezra  to  rebuild  Jerusalem.     And  he  came  while  the  second  temple  stood  ; 


CHRIST.  179 

and  cleansed  it,  and  taught  in  it.  His  various  offices: — he  is  our  Prophet, 
John  vi.  14,  an^l  viii.  12;  our  King.  Luke  i.  33;  Acts  v.  31  ;  our  Saviour, 
Matt.  i.  21  ;  1  Tim.  i.  15;  our  Shepherd,  John  x.  11,27,28;  and  our 
Judge,  Acts  xvii.  30,  31.  And  the  circumstances  attending  his  coming. 
Was  the  Messiah  to  work  benevolent  miracles?  Christ  wrought  such,  as 
here  in  the  presence  of  John's  disciples.  Was  the  Messiah  to  be  Modest  in 
performing  them  ?  so  was  our  Lord,  Matt.  xii.  16 — 21.  Was  the  Messiah 
to  teach  the  poor?  so  did  Jesus,  Luke  iv.  18,  21.  Was  the  Messiah  to  be 
rejected  by  the  Jews?  so  was  Jesus,  John  i.  11.  As  all  these  prophecies 
have  been  fulfilled  in  our  Lord,  so  we  observe, 

3.  They  have  been  fulfilled  in  no  other.  This  is  evident  from  the  appeal 
of  Christ's  friends,  the  advocates  of  Christianity,  who  challenge  the  world 
to  produce  any  person  besides  our  Lord,  in  whom  these  predictions  have 
been  accomplished.  And  from  the  concessions  of  Christ's  enemies,  the 
Jews  ;  who  can  produce  no  person  besides  our  Jesus,  whom  they  reject,  and 
still  perversely  look  for  another.      Hence  let  us  consider, 

III.  The  conclusion  we  should  draw  from  this  accomplishment  of 

PROPHECY    IN    THE    PERSON    OF    OUR    LORD.       We  should  conclude, 

1.  That  our  Jesus  is  certainly  the  true  Messiah.  For  infinite  wisdom 
could  not  mistake  in  its  prophetic  descriptions  ;  and  infinite  truth  cannot  mis- 
lead us,  Deut.  xxxii.  4. 

2.  That  ive  should  look  for  no  other  Saviour.  To  look  for  another 
would  be  impious,  by  discrediting  God  himself,  1  John  v.  10;  it  would  be 
■ungrateful,  by  slighting  the  richest  love,  John  iii.  16;  it  would  be  unreas- 
onable, opposed  to  the  clearest  evidence,  2  Thess.  iii.  2  ;  it  would  be  unnec- 
essary, for  Christ  is  all  sufficient  to  save,  Heb.  vii.  25  ;  it  would  be  vain,  for 
no  other  Saviour  will  come,  Heb.  x.  26  ;  it  must  be  destructive,  Christ  be- 
ing our  only  remedy,  Prov.  xxix.  1. 

3.  That  we  should  see  experimental  proof s  of  Christ 's  divine  authority. 
The  proofs  arising  from  the  fulfilment  of  prophecy  are  rational  ones,  and 
of  no  small  importance;  but  those  most  satisfactory  to  us  are  experimental 
ones,  resembling  our  Lord's  miracles  ;  including  spiritual  life,  sight,  strength, 
purity,  health,  and  comfort.  Seek  these  as  of  the  first  importance,  Prov. 
iv.  7  ;  Matt.  vi.  33 ;  seek  them  with  confidence,  for  Christ  is  come  for  the 
purpose  of  bestowing  these  blessings  on  mankind,  Isa.  lx.  1,  2,  3;  John 
iii.  17. 

4.  That  Christ's  coming  should  engage  Christians  in  the  practice  of 
holy  duties.  As,  compassion  for  lost  sinners.  Luke  xix.  10  ;  Phil.  ii.  5  ;  as 
evidence  of  this,  pray  and  labor  for  their  conversion,  James  v.  16,  19,  20; 
beneficence  to  the  poor,  2  Cor.  viii.  9  ;  hope  of  perfect  purity,  1  John  iii. 
8 ;  and  grateful  adoration,  Luke  i.  68. 


THE  GLORY  OF  CHRIST. 

Zech.  ix.  17. — How  great  is  his  goodness,  and  how  greiit  is  his  beauty  ?     (S.  S.) 

The  glory  of  Christ  is  manifested  throughout  all  the  holy  scriptures— 
This  is  attested  both  by  the  apostles  and  by  our  Lord  himself,  Acts  x.  43, 
Luke  xxiv.  27,  John  v.  39. 


180  CHRIST. 

In  the  New  Testament  he  shines  like  the  sun  in  an  unclouded  atmos- 
phere— 

In  the  Old,  though  generally  veiled,  he  often  bursts  forth  as  from  behind  a 
cloud  with  astonishing  beauty  and  splendor — 

Such  a  view  of  him  is  exhibited  in  the  chapter  now  before  us* — 

Nor  could  the  Piophet  himself  forbear  exclaiming  with  wonder  and  ad- 
miration, "  How  great  is  his  goodness!"  &e. 

We  cannot  have  our  minds  more  delightfully  occupied  than  in  contem- 
plating, 

I.  The  goodness  of  our  Lord. 

In  the  context  he  is  set  forth  as  the  God  of  providence  and  of  grace — 

And  in  order  to  behold  his  goodness  we  must  view  him  in  both  respects, 

1.  As  the  God  of  providence. 

As  all  things  were  created,  so  are  they  upheld  and  governed  by  him — 
To  him  we  owe  the  preservation  of  our  corporeal  and  intellectual  powers. 
We  are  continually  fed  by  his  bounty,  and  protect  d  by  his  arm — 
The  meanest  creature  in  the  universe  has  abundant  reason  to  adore  him — 
His   own    people  in   particular  may  discern   unnumbered  instances  of  his 

goodness  in  his  dispensations  towards  them — 

His  most  afflictive  as  well  as  his  more  pleasing  dispensations  afford  them 

much  occasion  for  gratitude  and  thanksgiving,  Ps.  cxix.  75. 

2.  As  a  God  of  grace. 

Jesus  is  the  one  fountain  of  spiritual  blessings  to  his  church,  Eph.  i.  22. 
Neither  prophets  nor  apostles  had  any  grace  but  from  him,  John  i.  16. 
To  him  must  we  ascribe  every  good  disposition  that  is  in  our  hearts,  Phil. 

ii.  13,  Heb.  xii.  2. 

What  reason  then  have  his  faithful  followers  to  bless  his  name !  — 

How  thankful  should  they  be  that  he  called  them  by  his  grace  ! — 

That  he  so  distinguished  them,  not  only  from   the  fallen   angels,  but  from 

multitudes  of  the  human  race  I — 

With  what  gratitude  should  they  acknowledge  his  continued  kindness  ! — 
Thouo-h  they  have  often    turned  back   from  him,  he    has    not  cast  them 

off- 
Yea  rather,  he  has  "healed  their  backslidings  and  loved  them  freely" — 
■  Surely,  every  blessinsr  they  receive,  and  every  victory  they  gain,  should 

fill  them  with  admiring  thoughts  of  his  goodness,  2  Cor.  ii.  14. 

Let  every  soul  then  comply  with  that  injunction  of  the  Psalmist,  Psa. 

cxlv.  7. 

And,  like  him,  repeat  the  wish,  which  a  sense  of  his  mercies  must  inspire, 

Ps.  r.vii.  8,  15,  21,  31. 

If  we  have  just  conceptions  of  his  goodness  we  shall  be  more  aWe  to  be- 
hold, 

II.    HlS    BEAUTY. 

The  world  behold  "  no  beauty  nor  comeliness  in"  the  face  of  Jesus — 
But  the  saints  of  "  old  saw  his  glory  as  the  glory  of  the  only-begotten  of 
the  Father" — 

This  we  also  may  see,  if  we  survey  him, 

1.  In  this  divine  character, 

«'  We  cannot  by  searching  find  out  the  Almighty  to  perfection" — 

*  After  foretelling  the  preservation  of  the  .Tews  amidst  the  destruction  of  surrounding  na- 
tions, the  prophet  called  their  attention  to  Christ,  as  their  lowly  but  triuni]  hint  king  I  ver. 
9,)  who  should  redeem  them  by  his  blood,  (vcr.  1 1 ,)  be  a  strong  hold  to  all  who  should  turn 
uiito  him,  (ver.  12,)  and  save  them  with  an  everlasting  salvation,  (ver.  16.) 


CHRIST.  181 

Little  do  we  know  of  the  greatness  of  his  majesty,  or  the  thunder  of  his 
power,  Job.  xxvi.  14. 

We  cannot  comprehend  his  unsearchable  wisdom,  his  unspotted  holiness, 
his  inviolable  truth  and  fait hfuhiess — 

We  can  scarcely  form  any  idea  of  the  inflexibility  of  his  justice,  the  ex- 
tent of  his  mercy,  or  the  heights  and  depths  of  his  love,  Eph.  iii.  19. 

We  know  that  Jesus  is  the  brightness  of  his  Father's  glory,  and  the  ex- 
press imaje  of  his  person,  Heb.  i.  3. 

But  when  we  attempt  to  delineate  that  image,  we  only  "  darken  counsel 
by  words  without  knowledge,"  Job.  xxxviii.  2 

His  glory  is  more  than  the  feeble  language  of  mortality  can  express — 

2.  In  his  human  character. 

Here  we  look  at  him,  as  the  Jews  at  Moses  when  his  face  was  veiled — 

And  can  cantemplate  hiin  more  easily,  because  he  shines  with  a  less  radi- 
ant lustre — 

Doubtless  while  he  lay  in  the  manger  the  virtues  of  his  mind  beamed  forth 
in  his  countenance — 

Nor  is  it  to  be  wondered  at  that  the  Jewish  doctors  were  so  filled  with  ad- 
miration at  him  while  he  was  yet  a  child,  Luke  ii.  46,  47. 

But  principally  must  we  view  him  during  the  course  of  his  ministry— 

What  marvellous  compassion  did  he  manifest  to  the  souls  and  bodies  of 
men .' — 

Not  one  applied  to  him  for  bodily  or  spiritual  health  without  obtaining  his 
request — 

And  when  many  were  hardened  in  their  sins  he  wept  over  them,  Luke 
xix.  41. 

Yea,  he  even  pleaded  the  cause  of  those  who  mocked  and  reviled  him  on 
the  cross,  Luke  xxiii.  34. 

His  zeal  for  God  was  ardent  and  unremitted — 

It  was  "his  meat  and  drink  to  do  the  will  of  his  heavenly  Father" — 

Nor  could  any  thing  for  one  moment  divert  or  deter  him  from  the  prose- 
cution of  his  work — 

His  meekness,  patience,  fortitude  were  altogether  invincible — 

Whatever  was  amiable  and  excellent  in  man  abounded  in  him,  Ps.  xlv.  2. 

He  was  not  merely  virtuous,  hut  virtue  itself  incarnate — 

Nor,  though  continually  tried  in  the  hottest  furnace,  was  there  found  in 
him  the  smallest  imperfection  or  alloy,  John  xiv.  30. 

3.  In  his  mediatorial  character. 

With  what  readiness  did  he  become  a  surety  for  sinful  man,  Ps.  xl.  7,  8. 

What  astonishing  condescension  did  he  manifest  in  uniting  himself  to  our 
nature ! — 

How  cheerfully  did  he  go  forth  to  meet  the  sufferings  that  were  appointed 
for  him — 

In  the  garden  and  on  the  eross,  when  to  the  eye  of  sense  "his  visage 
was  marred  more  than  any  man's,"  his  beauty  was  most  conspicuous  to  the 
eye  of  faith— 

His  obedience  unto  death  was  the  fruit  of  his  love,  and  the  price  of  our 
redemption — 

How  beautiful  is  he  noio  in  the  eyes  of  those  who  behold  his  glory  ! — 

And  how  will  he  "be  admired  and  glorified  by  all"  in  the  last  day  ! — 

Satan  must  have  blinded  us  indeed  if  we  be  yet  insensible  to  his  charms, 
*  Cor.  iv.  4. 


182  CHRIST. 

If  we  be  true  believers,  he  cannot  but  be  precious  to  our  souls,  1  Pet.  ii.  7. 

Application. 

1.  To  those  who  have  never  yet  beheld  the  gooodness  and   beauty  of  the 

Lord : — 

We  speak  not  now  to  those  who  seek  his  face,  and  long  to  enjoy  him — 
For  though  their  sorrow  endure  for  a  night,  joy  will  come  to  them  in  the 

morning — 

But  they,  who   pant  not  after  him,  are  miserably  ignorant  of  his  excel- 
lency— 

Their  views  of  Christ  are   different  from  those  of  the  most  competent 

judges*— 

And  different  from  what  they  will  shortly  be  in  the  eternal  world — 
Lot  such  persons  diligently  consider  the  Saviour's  character — 
And  cry  to  God  for  that  Spirit  whose  office  it  is  to  reveal  Christ  unto  us — 
Then  shall  they  both  see  the  King  in  his  beauty,  and  be  changed  into  his 

image,  Isa.  xxxiii.  17,  2  Cor.  iii.  18. 

2.  To  those  whose  eyes  have  been  opened  to  behold  him, 

Let  your  meditations  of  him  be  more  sweet  and  frequent — 

However  much  you  know  of  him,  there  are  unsearchable  depths  unfath- 

omed — 

Let  your  determination  therefore  accord  with  that  of  David,  Ps.  xxvii.  4L 
View  him  as  appointing  your  trials,  and  dispensing  your  mercies — 
Consider  him  as  the  fountain  from  whence  you  arc  to  have  supplies  of 

grace — 

Look  to  him  as  the  example  which  you  are  continually  to  follow — 
Above  all,  rely  on  him  as  expiating  your  guilt,  and  interceding  for  you — 
Thus  will  you  glory  in  him  as  your  "  friend  and  your  beloved" — 
And  at  last  will  see  him  as  he  is  and  be  like  him  forever. 


CHRIST  THE  LIGHT  OF  THE  WORLD. 

John  xii.  46. — I  am  come  a  light  unto  the  world,  that  whosoever  believeth  on  me  should 
not  abide  in  darkness.     (Sk.) 

There  is  no  subject  more  interesting  to  the  Christian,  than  the  character 
of  Jesus  Christ.  He  is  not  only  infinitely  glorious  in  his  person,  but  ex- 
ceedingly precious  to  his  believing  people.  He  sustains  every  character, 
and  fills  every  office,  that  can  possibly  endear  him  unto  them,  and  render 
him  the  supreme  object  of  their  attachment  and  delight.  In  him,  therefore, 
they  glory,  and  count  all  things  but  loss  for  the  excellency  of  his  knowledge. 
Through  him  they  receive  every  blessing,  and  trust  in  his  name  for  com- 
plete and  eternal  salvation.  He  reigns  in  their  hearts  by  his  grace,  as  their 
sovereign  ;  and  is  the  High  Priest  of  their  profession,  by  who'm  they  draw 
near  to  Cod,  and  are  cleansed  from  all  unrighteousness.  He  is  also  iheir 
infallible  teacher,  imparting  heavenly  instruction  to  their  minds,  and  deliver- 
ing them   from  the  fatal  delusions  of  sin  and'  Satan.     This   is   the  specific 

*To  the  Father  he  »  "  chosen  and  precious,"  1  Pet.  ii.  4  ;  to  the  angels,  the  subject  of 
their  praise,  Rev.  v.  11,  12;  to  saints  of  old,  an  object  of  great  desire,  Hug.  ii.  7,  John 
viii.  5G  ;  to  all  pious  men  at  this  time,  their  supreme  good,  Phil.  iii.  7,  8. 


CHRIST.  183 

character  he  assumes  in  the  text,  in  which  he  declares  to  the  Jews,  "  I  am 
come  a  light  into  the  world,"  &e.  In  these  words  the  Saviour  distinctly 
represents, 

I.  The  design  of  his  mission.  "  I  am  come  a  light,"  &c.  He  is  per- 
fect and  essential  light  in  his  own  essence  ;  and  like  the  sun  of  nature,  he 
sheds  his  enlightening  beams  to  disperse  the  condensed  darkness  that  envel- 
opes mankind.  He  is  the  source  and  medium  of  all  divine  knowledge,  and 
came  a  "light  into  the  world"  by  his  ofhee — by  his  gospel — and  by  his 
Spirit. 

1.  By  his  office.  He  had  long  been  announced  in  the  vision  of  prophe- 
cy, as  a  divine  prophet,  "the  sun  of  righteousness,"  and  "  a  light  to  lighten 
the  Gentiles,"  &c.  And  when  he  assumed  human  nature,  he  was  recognised 
as  a  "  teacher  come  from  God;"  and  "  never  man  spake  like  this  man," 
was  the  encomium  bestowed  on  his  teaching.  lie  taught  the  most  sublime 
and  important  doctrines  :  explained  the  law  and  the  prophets  ;  more  clearly 
revealed  the  perfections  and  will  of  God — the  redemption  of  the  world — the 
way  of  salvation — the  certainty  of  a  future  state,  &c,  John  i.  18,  iii.  16; 
Mark  i.  15;  Matt.  vii.  13,  14;  verse  28,  29.  Such  was  the  prophetic  of- 
fice and  work  of  Christ,  when  he  came  "  to  give  light  to  them  that  sat  in 
darkness  and  in  the  shadow  of  death." 

2.  By  his  gospel.  It  is  therefore  emphatically  called,  "  the  light  of  the 
glorious  gospel  of  Christ."  The  Mosaic  dispensation  was  oomparaiioelu 
dark  and  obscure  ;  it  was  only  the  general  outline  and  shadow  of  the  more 
glorious  revelation  of  "grace  and  truth,  by  Jesus  Christ."  Now,  "life  and 
immortality  are"  fully  "brought  to  light  by  the  GpspeL"  It  clearly  unfolds 
the  whole  system  of  Divine  truth,  in  its  connection  with  the  salvation  of 
mankind  ;  it  discovers  the  nature,  blessings,  and  privileges  of  the  covenant 
of  grace  ;  and  infallibly  teaches  the  only  way  to  happiness  and  heaven,  1 
Cor.  i.  21  ;  Rom.  i.  16.  Wherever,  therefore,  the  Gospel  is  disseminated, 
either  in  its  writ' en  or  ministerial  revelation,  it  is  graciously  designed  to 
"  turn  men  from  darkness  to  light,  and  make  them  wise  unto  salvation." 

3.  By  his  Spirit.  A  measure  of  the  Holy  Ghost  has  been  given  to  man- 
kind in  all  ages,  Gen.  vi.  3  ;  Job  xxxii.  8.  But  the  most  enlarged  diffu- 
sion of  his  influence,  is  the  distinguishing  glory  and  promise  of  the  Chris- 
tian dispensation.  When  Jesus  therefore  was  "  glorified,"  he,  according  to 
his  word,  poured  out.  of  his  Spirit  more  abundantly  "  on  all  flesh,"  to  con- 
vince the  world  of  sin,  and  guide  his  people  into  all  truth,  John  vii.  39.  As 
a  Spirit  of  "  wisdom  and  understanding,"  he  dissipates  darkness  and  error, 
and  communicates  all  spiritual  knowledge  and  holiness  to  them  that  believe, 
1  Cor.  ii.  10 — 15  ;  2  Cor.  iii.  18.  Thus  Christ  is  the  true  light  of  the. 
moral  world,  which,  he  assures  us  in  the  text,  was  one  important  design  of 
his  manifestation  in  the  flesh.      We  shall  now  consider, 

II.  The  principle  of  salvation.  "That  whosoever  believeth  on  me." 
It  must  be  acknowledged  that  faith,  as  an  abstract  principle,  is  difficult  to 
define  ;  but  when  it  is  considered  in  connection  with  its  object  and  effects, 
it  is  comparatively  easy  to  comprehend,  and  hence,  it  is  thus  represented 
throughout  the  Scriptures.     In  the  passage  before  us, 

1.  The  object  of  faith  is  specified.  "  Whosoever  belicvelh  on  me*% 
Christ  is  not  the  exclusive,  but  the  concentrating  object  of  Christian  faith. 
We  must  believe  in  the  triune  God,  and  all  revealed  truth.  Hut  saving  faith 
principally  regards  Jesus  Christ  as  the  Redeemer  of  the  world,  and  the  Sa- 
viour of  sinners.     We  should  believe  in  the  divinity  of  his  person — the  an- 


184  CHRIST. 

thority  of  his   mission — the  efficacy  of  his   sacrifice — the  dignity  of  his  of- 
fices— and  the  sufficiency  of  his  grace,  &e. 

2.  The  nature  of  faith  is  implied.  "  Whosoever  believeth"  &c.  The 
personal  exercise  of  faith  is  a  complex  act  of  the  mind,  by  which  we  fully 
credit  the  record  which  God  has  given  of  his  Son — cordially  approve  the 
appointed  method  of  salvation — and  actually  embrace  Jesus  Christ  as  our 
all-sufficient  Saviour.  The  different  acts  and  operations  of  faith  are  meta- 
phorically represented  by  looking  and  coming  to,  receiving  from.,  and  trust- 
ing in  Christ,  for  every  promised  blessing  of  the  gospel,  &c,  Isa.  xlv.  22; 
Matt.  xi.  28;  John  i.  12;   Eph.  i.  12,  13. 

3.  The  necessity  of  faith  is  suggested.  It  is  here  made  the  condition  of 
participating  an  interest  in  Christ.  He  only  who  believes  in  him  as  the  light 
of  the  world,  shall  be  delivered  from  darkness.  He  that  believeth  not  is 
condemned  already,  and  abides  in  the  gross  darkness  of  sin  and  death.  But 
living  faith  receives  all  the  personal  benefits  of  redemption,  and  is  the  only 
instrument  by  which  we  can  possibly  obtain  salvation  and  eternal  life,  Mark 
xvi.  16;  John  iii.  36.  As  closely  connected  with  this  principle,  we  may 
regard, 

III.  The  privilkge  of  believers.  "  They  shall  not  abide  in  darkness.'''' 
The  christian's  privileges  are  exceeding-  great  and  glorious.  That  which  is 
mentioned  in  the  text  is  highly  desirable,  and  is  graciously  promised  to  all 
the  subjects  of  saving  faith. 

1.  They  shall  not  abide  in  mental  darkness.  They  are  naturally  "  alien- 
ated from  the  life  of  God  through  the  ignorance  that  is  in  them."  But  by 
divine  grace  the  eyes  of  their  understanding  are  enlightened,  and  they  receive 
correct  and  comprehensive  views  of  the  whole  science  of  godliness.  Being 
made  "  light  in  the  Lord,"  they  have  new  conceptions  of  every  subject. 
Their  former  darkness  is  passed  away,  and  "  the  light  of  the  knowledge  of 
the  glory  of  God  shines  into  their  hearts  through  Jesus  Christ,"  Isa.  lx.  1  ; 
1  Peter  "ii.  9. 

2.  They  shall  not  abide  in  spiritual  darkness.  Sin  and  misery  are  justly 
represented  by  a  state  of  darkness,  Col.  i.  13.  But  the  Saviour  delivers  his 
people  from  guilt  and  condemnation,  purifies  their  hearts,  and  fills  them  with 
joy  and  peace  through  believing,  Eph.  iv.  14.  As  God  is  light,  they  receive 
the  impress  of  his  moral  image,  which  is  "  righteousness  and  true  holiness." 
The  light  of  grace  both  illuminates  the  mind,  and  sanctifies  the  soul,  Psalm 
xcvii.  1 1. 

3.  They  shall  not,  abide  in  practical  darkness.  They  shall  no  longer 
wander  in  the  forbidden  paths  of  sin  anil  error,  under  the  galling  yoke  of  the 
prince  of  darkness.  Being  saved  from  the  broad  road  of  destruction,  "  they 
walk  in  the  light  as  God  is  in  the  light,"  and  their  path  shineth  more  and 
more  unto  the  perfect  day  of  ineffable  bliss,  ch.  viii.  12;  Col.  i.  12.  Let 
us  then  adore  the  Saviour's  character,  believe  in  his  holy  name,  and  "  walk 
as  children  of  light." 


ciirist.  185 

THE    BENEVOLENT    CONDUCT   OF    JESUS. 
Acts  x.  38. — Who  went  about  doing  good.     (Sk.) 

The  Lord  Jesus  Christ,  our  adorable  Saviour,  hail  glory  with  the  Father 
before  the  world  was  ;  but  he  laid  aside  that  glory,  and  came  into  our  world 
on  an  errand  of  love,  John  xvii.  5.  But  how  did  he  spend  his  time  on  earth? 
Very  little  is  known  of  his  early  life.  The  whole  of  what  is  recorded  on 
that  subject  may  be  summed  up  in  a  few  particulars  ;  he  was  strong  in  spirit  ; 
he  was  filled  with  wisdom  ;  the  grace  of  God  was  upon  him;  when  he  was 
twelve  years  old,  he  sat  in  the  temple  with  the  Jewish  doctors,  and  asked 
questions  which  astonished  all  who  heard  him  ;  he  was  obedient  to  his  par- 
ents ;  and  he  grew  in  wisdom  and  stature,  and  in  favor  with  God  and  man, 
Luke  ii.  40 — 52.  But  after  he  entered  on  his  public  ministry,  to  which  he 
had  been  anointed  by  the  Holy  Ghost,  he  went  about  doing  good,  Matt.  iii. 
16,  17.  Let  us  consider  his  conduct  in  the  walks  of  life, — and  endeavor  to 
imitate  him. 

I.  The  conduct  of  Jesus.     He  "  went  about  doing  good." 

1.  Jesus  did  good  to  the  bodies  of  men.  He  opened  the  eyes  of  the  blind; 
he  gave  hearing  to  the  deaf;  and  he  raised  the  dead,  Matt.  xi.  5.  Those 
miracles  were  truly  benevolent;  they  promoted  human  comfort;  an  1,  per- 
haps, may  be  considered  as  gmblems  of  those  spiritual  blessings  which  are 
bestowed  on  all  true  believers:  whether  they  are  designed  to  be  viewed  in 
this  light  or  not,  certain  it  is,  that  they  point  out  the  saving  power  of  our 
glorious  Redeemer. 

2.  He  did  good  to  the  souls  of  men.  The  ignorant  were  instructed  by 
him,  in  the  essential  doctrines  and  duties  of  religion,  Matt.  v.  1,  2;  Luke 
xix.  47  ;  John  viii.  2.  He  reproved  the  guilty  and  warned  the  careless,  that 
they  might  amend  their  ways  and  turn  to  God  by  true  repentance.  Matt,  xxiii. 
13 — 31.  He  preached  good  tidings  unto  the  meek  ;  he  bound  up  the  broken 
hearted;  he  proclaimed  liberty  to  the  captives;  and  the  opening  of  th"  prison 
to  them  who  were  bound,  Isa.  lxi.  1.  He  strengthened  the  weak  and  waver- 
ing, and  comforted  mourning  penitents,  Matt.  v.  4,  xi.  28. 

3.  Our  Lord  icent  about,  doing  good.  He  was  an  itinerant  preacher. 
When  persons  in  want  applied  to  him  for  special  blessings,  he  granted  their 
requests,  and  sent  them  away  rejoicing.  But  he  did  not  wait  for  such  appli- 
cations. He  went  forth,  with  the  finest  feelings  of  pure  benevolence  and 
love,  to  seek  and  to  save  that  which  was  lost,  Luke  xix.  10.  And  to  accom- 
plish his  merciful  designs,  he  frequently  visited  large  and  populous  places, 
and  places  of  public  resort. 

4.  The  motives  of  our  Lord,  in  doing  good,  were  pure  and  perfect.  He 
was  moved  by  the  transcendent  goodness  of  his  nature  to  acts  of  kindness  ; 
the  pressing  wants  and  painful  sufferings  of  men  excited  his  pity  and  tender 
compassion  ;  and  all  his  works  were  directed  to  the  glory  of  his  Father, 
John  xiii.  4.  How  widely  different  are  the  motives  of  many,  in  the  exercise 
of  charity,  from  those  of  our  blessed  Saviour!  they  seek  the  praise  of  men; 
he  sought  the  honor  of  God  :  and  they  aim  at  their  own  glory;  but  he  at  his 
creatures  good  :   they  are  partial  to  a  few;  but  he  was  good  to  all. 

5.  Jesus  persevered  in  doing  good.  It  was  his  constant  employment,  and 
he  was  never  weary  of  it.  Even  when  he  hang  upon  the  cross,  h"  prayed 
for  his  murderers,  and  saved  the  penitent  thief,  Luke  xxiii.  .'!  1 — 13.  And 
his  death  on  tin;  accursed  tree,  where  he  suffered  as  a  sacrifice  for  sin,  was 
an  act  of  sublime  and  unparalleled  love. 

24 


186  CHRIST. 

6.  In  all  the  works,  and  in  all  the  ways  of  our  Saviour,  his  lovely  temper 
and  amiable  conduct  shone  icith  resplendent  glory.  How  unlike  the  re- 
nowned conquerors  and  tyrants  of  the  world,  whose  glory  has  been  acquired 
by  blood  and  slaughter  !  Nothing  exalts  the  human  character  more  than  acts 
of  disinterested  benevolence;  but  Jesus  was  more  than  human.  He  was 
God  and  man  ;  and  yet  it  is  the  temper  of  the  man  Christ  Jesus  which  we 
now  contemplate. 

II.   We  should  endeavor  to  imitate  the  conduct  of  Jesus. 

1.  That  we  may  do  so,  let  us  study  the  character  and  conduct  of  our 
great  Exemplar.  To  this  end  we  should  carefully  read  his  public  and  pri- 
vate discourses,  examine  his  temper,  and  weigh  his  conduct.  There  are 
three  infallible  sources  of  information  on  this  subject:  the  ancient  prophe- 
cies; the  holy  gospels ;  and  the  apostolical  epistles.  The  prophets  foretold 
his  character ;  the  evangelists  have  recorded  it  with  artless  simplicity;  and 
the  apostles,  who  knew  him  well,  have  confirmed  the  whole.  By  this  course 
of  study,  we  shall  gain  a  clear,  correct,  and  complete  knowledge  of  the  tem- 
per and  conduct  of  our  Lord. 

2.  But  those  who  copy  after  his  blessed  example,  must  have  the  mind 
which  was  in  him,  Phil.  ii.  5.  Without  this,  there  can  be  no  successful 
imitation  of  his  conduct;  for  the  source  of  outward  action  is  in  the  inner 
man.  To  have  his  mind,  we  must  be  born  again  of  the  Spirit  of  God,  John 
iii.  3.  All  who  are  born  from  above,  receive  those  principles  of  grace,  which 
produce  every  thing  that,  is  excellent  in  the  conduct  of  man.  They  are  new 
creatures  in  Christ  Jesus,  and  grace  reigns  in  their  hearts  :  they  are  influenced 
in  all  things  by  real  goodness  ;  by  soft  pity  and  tender  compassion  to  the 
wretched;  and  by  an  ardent  desire  to  promote  the  honor  and  glory  of  God. 

3.  Having  acquired  the  mind  of  Jesus,  let  us  endeavor  to  imitate  his 
conduct.  We  cannot  imitate  his  miracles  ;  the  attempt  would  be  presump- 
tion; but  we  should  endeavor  to  copy  his  benevolent  actions.  Particularly, 
let  us  go  about,  as  far  as  opportunity  may  serve,  to  seek  the  sons  and  daugh- 
ters of  affliction ;  when  we  find  them  in  their  wretched  abodes,  let  us  pity 
them  ;  and  there  let  our  pity  be  shown  in  acts  of  kindness.  Feed  the  hun- 
gry ;  clothe  the  naked  ;  instruct  the  ignorant;  comfort  the  mourners;  visit 
the  sick,  the  prisoner,  the  fatherless,  and  the  widow.  Jesus  will  reward 
these  works  as  if  they  were  done  to  himself,  Matt,  xxv.  40. 

4.  Let  us  proceed  in  these  works,  of  love,  as  the  Lord  may  enable  us. 
More  than  this  is  not  required  ;  and  less  than  this  will  not  he  accepted.  The 
means  of  some'  are  limited  ;  but  they  must  do  what  they  can.  Others  abound 
in  means:  let  these  proceed  on  a  liberal  plan.  It  is  recorded  of  the  woman 
who  anointed  the  head  of  Jesus,  "She  hath  done  what  she  could,"  Mark 
xiv.  8.  No  person  will  perish  who  does  what  he  can.  It  was  the  opinion 
of  pious  Matthew  Henry,  that  'there  is  not  a  damned  sinner  in  hell,  but  if 
he  had  done  well,  as  he  might  have  done,  had  been  a  glorified  saint  in  heaven.' 
Note  on  Gen.  iv.  7. 

5.  This  conduct  will  please  the  Lord,  who  is  good  to  all,  and  whose  ten- 
der mercies  are  over  all  his  works,  Psa.  cxlv.  9.  He  blesses  us  that  we  may 
be  a  blessing,  Gen.  xii.  2.  This  conduct  accords  with  the  spirit  of  the  gos- 
pel, which  breathes  pure  benevolence,  and  introduces  "  peace  on  earth,  and 
good  will  towards  men,"  Luke  ii.  14.  It  resembles  the  employment  of  an- 
gels, who  come  down  from  heaven,  on  errands  of  love  to  the  heirs  of  salva- 
tion, Heb.  i.  14.  And  has  been  practised  by  the  greatest  and  best  of  men  in 
all  asres. 


CHRIST.  187 

1.  In  the  world,  and  in  the  visible  church,  we  have'  many  bad  examples  ; 
but  we  must  not  follow  a  multitude  to  do  evil,  Exod.  xxiii.  2. 

2.  There  are  a  few  in  the  church  who  may  be  followed  in  some  things ; 
but  whatever  their  excellencies  are,  we  cannot  safely  follow  them  in  all  their 
ways. 

3.  But  wc  have  a  perfect  example  in  the  conduct  of  our  Saviour;  ami  we 
are  bound  by  the  most  sacred  ties  to  walk  in  his  steps,  1  Pet.  ii.  21.  May 
the  Lord  enable  us  to  do  so,  for  his  name  and  mercies'  sake  ! 


THE  COMPASSION  OF  CHRIST  TOWARDS  THE  WEAK. 

Matt.  xii.  18 — 21. — Behold,  my  servant  whom  I  have  chosen  ;  my  beloved  in  whom  my 
soul  is  well  pleased  :  I  will  put  my  Spirit  upon  him,  and  he  shall  shew  judgment  to  the 
Gentiles.  He  shall  not  strive  nor  cry  ;  neither  shall  any  man  hear  his  voice  in  the  streets. 
A  bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not  quench,  till  iie  send  forth 
judgment  unto  victory.     And  in  him  shall  the  Gentiles  trust.     (S.  S.) 

One  might  gather  almost  as  complete  a  character  of  Christ  from  the  pro- 
phecies as  from  the  gospels  themselves — 

Not  only  the  great  incidents  relating  to  his  life  and  death  were  foretold, 
but  his  spirit  and  conduct  were  most  minutely  delineated —  , 

He  had  just  withdrawn  himself  from  the  Pharisees  who  sought  to  destroy 
him — 

And  had  strongly  enjoined  his  attendants  not  to  make  known  his  mira- 
cles— 

This  conduct  appeared  strange  to  those,  who  were  expecting  him  to  erect 
a  temporal  kingdom — 

But  the  Evangelist  declares  that  these  very  things  had  been  made  the  sub- 
ject of  prophecy  many  hundred  years  before — 

The  passage  quoted  by  him  from  Isaiah  is  recorded,  not  with  literal  exact- 
ness, but  according  to  its  true  import — It  declares, 

I.  The  commission  given  to  Christ. 

Christ  was  the  Father's  ambassador  to  our  ruined  world. 

However,  in  his  divine  nature,  Christ  was  equal  to  the  Father,  yet,  in  his 
mediatorial  capacity,  he  was  the  Father's  servant — 

The  office  assigned  him  was  to  shew  judgment,  that  is,  the  way  of  righte- 
ousness and  salvation  both  to  Jews  and  Gentiles — 

And  for  this  he  was  qualified  by  an  immeasurable  communication  of  the 
Spirit  to  him,  John  iii.  34,  Isa.  xi.  2,  3. 

In  this  view  the  Father  exceedingly  delighted  in  him. 

The  Father  doubtless  regarded  him  as  his  beloved  for  his  own  sake — 

But  was  peculiarly  pleased  with  him  as  having  undertaken  the  work  of 
man's  redemption — 

In  him  he  saw,  as  it  were,  all  his  own  perfections  glorified,  and  the  thrones 
of  apostate  angels  occupied  by  sinners  of  the  human  race — 

Hencr:  in  triumphant  exultation  he  declares  his  acquiesence  in  him,  and 
calls  every  human  being  to  "behold"  him. — 

The  piophet  further  specifies, 

II.  The   manner  in  which   he  should   execute  it. 
He  was  to  accomplish  his  work, 


188  CHRIST. 

1.  Silently. 

There  was  to'  be  nothing  in  him  ostentations,  contentious,  or  clamorous — > 
Together  with  firmness  and  fidelity,  he  exercised  continued  gentleness  and 

meekness* — 

Would  to  God  that  many  who  bear  a  similar  commission  would  learn  of 

him  to  execute  it  in  a  similar  way  ! — 

2.  Tenderly. 

The  terms  here  used  seem  to  be  proverbial — 

The  former  metaphor  is  taken  from  reeds,  which  were  used  as  musical  in- 
struments hy  shepherds,  and  which,  Avhen  bruised,  could  no  longer  emit  any 
melodious  sound — 

The  smoking  flax  alludes  to  the  wick  of  a  lamp  which,  when  the  flame  is 
extinct,  produces  an  offensive  smell — 

Both  these  metaphors  fitly  represent  the  state  of  a  soul  bruised  under  a 
sense  of  sin,  and  lamenting  that  its  grace  is  nearly  extinguished  while  whole 
clouds  of  corruption  are  arising  from  it — 

But  Jesus,  instead  of  despising  its  low  estate,  will  rathar  fan  the  spark  in- 
to a  flame,  and  cause  the  worthless  reed  to  send  forth  melody  that  shall  de- 
light the  ears  of  God  himself — 

3.  Successfully. 

However  gentle  his  exertions',  he  shall  never  ultimately  fail — 

As  his  forbearance  towards  his  enemies  gave  them  a  momentary  appear- 
ance of  triumph,  so  he  sometimes  delays  his  aid  even  to  his  most  favored 
people — 

But  he  will  at  last  prevail,  and  make  his  grace  victorious  in  their  souls — 

To  this  description  of  the  Saviour  the  prophet  naturally  subjoins, 

III.  Our  duty  towards  him. 

Blessed  be  God,  our  duty  is  our  highest  privilege — 

We  are  commanded  to  trust  in  him, 

1.  For  instruction. 

Jesus  is  both  qualified  and  commissioned  to  enlighten  the  Gentiles,  Luke 
i.  78,  79,  and  ii.  32. 

Nor  are  there  any  so  weak  and  ignorant  but  that  he  can  make  them  wise 
unto  salvation,  Matt.  xi.  25. 

Let  us  then,  "  not  lean  to  our  own  understanding,"  but  seek  to  be  "  taught 
of  him,"  Eph.  iv.  20,21. 

2.  For  acceptance. 

It  is  not  merely  in  his  individual  capacity,  but  as  the  head  of  the  elect 
world,  that  he  is  so  pleasing  to  his  heavenly  Father — 

We  therefore,  if  we  believe  on  him,  may  be  certain  of  acceptance  through 
him,  Eph.  i.  6,  10. 

Yea,  God  will  not  behold  a  spot  in  the  most  polluted  soul,  if  it  be  only 
washed  in  his  blood,  and  elothed  in  his  righteousness,  Eph.  v.  27,  Jude  24. 

3.  For  victory. 

None  have  need  to  despond  on  account  of  their  own  weakness  and  cor- 
ruptions— 

The  "  grace  of  Christ  is  sufficient,"  and  shall  prove  so  to  all  who  trust  in 
him — 

*•  Wherever  he  has  begun  the  good  work  he  will  carry  it  on  unto  the  end," 
Phil.  i.  0,  Rom.  viii.  37. 

Application. 

*His  conduct,  as  related  in  the  context,  strongly  illustrates  this. 


CHRIST.  189 

1.  The  text  is  addressed  to  all  the  sinners  of  the  Gent  lies. 

How  gracious  is  God  in  thus  inviting  sinners  to  "behold"  his  Son! — 
And  how  powerful  the  recommendation  that  is  thus  enforced  by  the  ea> 
ample  of  God  himself! — 

But  can  any  thing  be  a  stronger  reproof  to  those,  who,  instead  of  choos- 
ing Christ,  and  being  well  pleased  with  him,  have  uniformly  despised  and 
rejected  him  ? — 

Say  then,  ye  ungrateful  world,  whom  will  ye  condemn ;  yourselves,  or 
God?— 

Still  however,  the  invitation  is  addressed  to  you,  "  Behold  my  Son" — 
O  that  ye  may  behold  him  now  to  your  joy,  and  not  hereafter  to  your  con- 
fusion ! — 

2.  But  the  words  are  more  eminently  suited  to  the  7veak  and  desponding. 
More   consolatory  declarations  could  not  have  been   desired  by  man,  or 

given  by  God — 

The  lowest  possible  state  of  grace  is  here  described  in   most  appropriate 

terms — 

And  an  assurance  given  that  it  shall  prove  victorious  in  the  issue — 

Let  the  desponding  soul  then  learn  to  "  trust"  in  Jesus — 

And  even  in  the  midst  of  conflicts  sing,  "  Thanks  be  to  God,  who  giveth 

us  the  victory  through  our  Lord  Jesus  Christ." 


CHRIST  AND  THE  BRAZEN  SERPENT  COMPARED. 

m    John  iii.  14. — As  Moses  lifted   up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of 

Man  be  lifted  up.     (P.) 

The  great  object  of  revelation,  is  to  display  the  work  and  character  of 
Christ.  He  is  exhibited  by  symbolical  representations,  in  all  the  characters, 
places,  sacrifices,  and  events,  described  in  the  Old  Testament. 

This  is  particularly  the  case,  in  reference  to  the  brazen  serpent,  the  lifting 
up  of  which,  in  a  remarkable  manner  typified  the  death  of  the  Son  of  God. 

We  now  propose  to  point  out  the  resemblance  between  the  type  and  the 
anti-type. 

I.  They  correspond  with  each  other,  in  the  occasiox  of  their  insti- 
tution. The  Israelites  in  the  wilderness,  murmured  for  want  of  water,  and 
loathed  the  manna  which  came  down  from  heaven. 

For  this,  God  sent  fiery  serpents  among  them,  and  many  of  the  people 
died. 

Nor  was  there  any  remedy  for  those  who  had  been  wounded — they  there- 
fore cried  unto  God,  and  intreated  Moses  to  intercede  for  them,  and  in  an- 
swer to  their  prayer,  the  serpent  was  ordered  to  be  erected,  We  are  wound- 
ed by  the  more  deadly  sting  of  sin,  its  poison  has  pervaded  all  oar  faculties, 
and  is  bringing  a  speedy  and  everlasting  destruction  on  our  souls;  bat  God 
in  his  own  mercy,  appointed  his  Son  to  suffer  in  our  stead. 

II.  There  is  an  agreement  between  them  in  their  q:  Ai.rnr.--.  1.  The 
serpent  was  made  of  brass.  This  is  an  inferior  metal .  and  of  little  value, 
and  in  this  rcsped,  it  represented  the  human  nature  of  Christ,  for  he  was  as 
a  root  from  the  dry  ground,  without  form  or  comeliness.  2  There  was  only 
one  brazen   serpent  for  the  whole  of  the  Jewish  camp  ;  the   camp   was   no 


190  CHRIST. 

doubt  large,  and  extended  for  many  miles,  yet  this  sufficed  for  all ;  there  is 
only  one  mediator  between  God  and  man,  Jesus  Christ  the  righteous  ;  there 
is  only  one  way  to  the  Father,  and  that  is  by  him  ;  there  is  only  one  remedy 
for  sin,  and  that  is  the  precious  blood  of  Jesus.  3.  This  serpent  was  ap- 
pointed by  God:  if  Moses  had  devised  it  himself,  the  wounded  Israelites 
would  have  looked  in  vain  for  a  cure. 

Christ  has  not  taken  the  office  of  a  Saviour  upon  himself  without  author- 
ity;  he  has  been  appointed  by  the  father,  and  qualified  for  it,  by  the  out- 
pouring of  the  Holy  Spirit.  All  attempts  therefore  to  look  to  any  thing  short 
of  Christ,  instead  of  healing  our  wounds,  will  aggravate  our  disorder.  4. 
When  the  brazen  serpent  was  prepared,  it  was  publicly  lifted  up.  Moses 
would  have  acted  most  criminally,  if  he  had  kept  it  within  his  own  tent:  by 
so  doing,  the  death  of  all  the  Israelites  might  have  been  laid  to  his  charge. 

The  ministers  of  the  gospel  are  to  exhibit  Christ  to  a  sick  and  dying 
world,  and  "  woe,  woe  be  to  them,"  if  they  are  not  "  instant  in  season  and 
out  of  season,"  in  pointing  sinners  to  the  "lamb  of  God  that  taketh  away 
the  sins  of  the  world,"  and  the  blood  of  those  they  warn  not.  will  be  upon 
their  heads.  It  is  fully  the  design  of  Christ,  and  the  will  of  the  Father,  that 
even  the  ends  of  the  earth,  should  look  to  him  and  be  saved. 

III.  There  is  a  resemblance  in  the  manner  in  which  benefit  is  de- 
rived, both  from  the  type,  and  the  anti-type.  1.  The  Israelites  were  com- 
manded to  look  to  it.  It  was  not  sufficient  that  they  heard  about  this  reme- 
dy, Mat  they  understood  its  nature,  or  that  they  sent  others  to  look  to  it; 
they  were  required  to  have  a  personal  view  of  it,  or  they  died  miserably  in 
the  wilderness. 

Religion  with  us  is  a  personal  thing;  if.  we  do  not  feel  the  wounds  of  sin, 
and  if  we  have  not  a  personal  view  of  Christ  as  our  Saviour,  all  the  external 
means  which  we  possess  will  be  of  no  avail.  2.  The  Israelites  were  requir- 
ed to  look  to  the  brazen  serpent  instantly  ;  procrastination  would  have  been 
immediately  fatal  in  their  case,  and  not  less  fatal  will  it  be  to  us,  if  we  delay 
looking  to  the  adorable  Jesus.  "  Now  is  the  accepted  time,  now  is  the  day 
of  salvation."  3.  They  were  required  to  look  steadily  and  constantly  upon 
the  serpent.  A  mere  glance  would  not  suffice,  their  disease  was  too  deeply 
imbedded  to  be  removed  in  an  instant — our  eyes  should  always  be  directed 
to  calvary,  and  while  looking  upon  him,  who  is  hanging  upon  the  accursed 
tree,  we  may  expect,  that  the  power  of  sin  will  be  destroyed  within  us,  and 
that  our  souls  will  be  purified  by  that,  healing  power  which  proceeds  from  the 
cross.  4.  If  any  in  the  Jewish  camp  disbelieved  in  the  efficacy  of  the  remeily 
provided,  alas,  there  was  no  other  means  to  procure  a  restoration  to  health  ; 
and  there  is  reason  to  suppose  that  many  did  refuse  to  participate  in  this 
remedy,  for  it  is  added,  "  and  many  of  the  people  died."  So  it  is  at  the 
present  day  ;  there  is  balm  in  Gifead,  and  a  physician  there;  but  they  will 
not  come  to  him,  that  they  may  have  life. 

IV.  There  is  a  further  agreement  in  the  effects  they  produce.  1. 
The  brazen  serpent  effected  a  complete  cure  in  every  stage  of  disease ;  it 
mattered  not  whether  they  were  just  bitten,  whether  they  were  suffering 
great  pain  from  the  power  of  the  disorder,  or  whether  they  were  in  the  ago- 
nies of  death  ;   if  they  looked  to  the  brazen  serpent  they  lived. 

All  those  who  look  to  Christ  shall  be  saved,  notwithstanding  the  vileness 
of  their  moral  characters,  or  the  number  of  years  they  have  lived  in  sin. 
The  same  blood  which  cleansed  a  cruel  Manassah,  a  persecuting  Saul,  and  a 
dying  thief,  is  quite  sufficient  to  remove  every  stain  from  our  souls.  2.  The 
number  of  those   who  were  healed  by  looking  to  the  brazen   serpent   was 


CHRIST.  191 

great;   the  princes  and  the  people,  children  and  their  parents,  came  crowding 
to  tha}  part  of  the  camp,  where  this  wonderful  remedy  was  found. 

Neither  is  the  number  small  who  look  to  Christ;  they  already  exceed  the 
number  of  the  stars;  and  the  day  will  arrive,  when  those  who  are  '^  ready 
to  perish  shall  come  from  Assyria,  and  the  outcasts  from  the  land  of -Egypt, 
and  shall  worship  the  Lord  in  his  holy  mount  at  Jerusalem."  3.  Moreover, 
the  lifting  up  of  the  brazen  serpent,  in  the  end  recovered  the  whole  of  the 
camp,  so  that  a  diseased  person  was  not  found  ;  and  by  this  circumstance, 
we  are  reminded  of  that  period,  when  all  nations,  and  kindreds,  an!  tongues, 
and  people,  shall  bow  down  and  worship  at  the  feet  of  the  Messiah.  From 
this  subject  learn,  .1.  How  plain  and  simple  is  the  way  of  salvation  ; — we 
simply  look  by  faith  to  a  crucified  Saviour,  and  are  healed.  2.  How  in- 
jurious to  our  welfare,  is  unbelief; — if  we  despise  this  ordinance  of  God, 
we  perish. 


CHRIST  THE  AUTHOR  OF  OUR  SANCTIFICATION. 

Rom.  viii.  3,  4. — What  the  law  could  not  do,  in  that  it  was  weak  through  the  flesh,  God, 
sending  his  own  Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in  the 
flesh  ;  that  the  righteousness  of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the 
flesh,  but  after  the  Spirit.     (H.  H) 

The  necessity  of  holiness  is  allowed  by  all :  the  means  of  attaining  it  are 
known  by  few.  Christ  is  regarded  as  the  meritorious  cause  of  our  justifica- 
tion before  God;  but  he  is  not  sufficiently  viewed  as  the  instrumental  cause 
of  our  deliverance  from  sin.  He  is  represented  in  the  scriptures  as  "our 
sanctitication,"  no  less  than  "  our  wisdom  and  our  righteousness:"  1  Cor. 
i.  30,  and  we  should  do  well  to  direct  our  attention  to  him  more  in  that 
view.  In  the  preceding  context  he  is  spoken  of  as  delivering  his  people 
from  condemnation,  and  many  judicious  commentators  understand  the  text  as 
referring  to  the  same  point:  yet,  on  the  whole,  it  appears  more  agreeable 
both  to  the  words  of  the  text,  and  to  the  scope  of  the  passage,  to  understand 
it  in  reference  to  the  work  of  sanetification.*  St.  Paul  had  just  said  that 
"  the  law  of  the  Spirit  of  life  in  Christ  Jesus,"  that  is  the  gospel,  "had 
made  him  free  from  the  law  of  sin,  as  well  as  of  death."  He  then  adds, 
that  on  account  of  the  insufficiency  of  the  law  to  condemn  and  destroy  sin, 
God  had  sent  his  own  Son  to  effect  it ;  and  that  through  his  incarnation  and 
death  its  power  should  be  effectually  broken. 

From  this  view  of  the  text,  we  are  led  to  consider, 

I.  The  end  and  design  of  Christ's  Mission. 

God's  desire  and  purpose  was  to  restore  his  people  to  true  holiness — 

Sin  was  the  object  of  his  utter  abhorrence  :  it  had  marred  the  whole  crea- 
tion :  it  had  entered  into  heaven  itself,  and  defiled  the  mansions  of  the  Most 
High  :  it  had  desolated  the  earth  also,  and  all  that  dwelt  upon  it.  To  reme- 
dy the  miseries  introduced  by  it,  and  to  root  it  out  from  his  people's  hearts, 
was  a  design  worthy  of  the  Deity;  since,  if  once  they  could  be  brought  to 
"fulfill  the  righteousness  of  the  law,"  by  walking,  in   their  habitual  course 

*  See  Doddridge  on  the  place. 


192  CHRIST. 

of  life,  tin  longer  after  the  flesh,  hut  after  the  Spirit,  eternal  honor  would  ac- 
crue, to  him,  and  everlasting  happiness  to  them. 

The  law  was  not  sufficient  to  effect  this — 

The  law  was  indeed  perfectly  sufficient  to  direct  man,  while  he  remained 
in  innocence;  and  it  was  well  adapted  to  reclaim  him  when  he  had  fallen; 
because  it  denounced  the  wrath  of  God  against  every  transgression  of  its 
precepts,  and  set  forth  a  perfect  rule  of  duty.  But  "it  was  weak  through 
the  flesh  :"  man  was  deaf,  and  could  not  hear  its  threatenings  ;  dead,  and 
could  not  execute  its  commands.  Hence,  as  to  any  practical  effects,  it  spake 
in  vain. 

God  therefore,  in  order  that  his  purpose  might  not  fail,  sent  his  only  dear 
Son — 

He  sent  his  co-equal,  co-eternal  Son,  "  in  the  likeness  of  sinful  flesh," 
and  to  be  a  sacrifice  "for  sin  ;"*  that  through  his  obedience  unto  death,  he 
might  "  deliver  those  who  had  been,  and  must  for  ever  have  continued,  sub- 
ject to  bondage."  How  this  expedient  was  to  succeed,  will  come  under  our 
consideration  presently;  we  therefore  only  observe  at  present,  that  it  was  a 
plan  which  nothing  but  infinite  wisdom  could  have  devised.  It  could  not 
have  entered  into  the  mind  of  any  finite  Being,  to  subject  God's  only  dear 
Son  to  such  humiliation  ;  to  make  him  a  partaker  of  our  nature,  with  all  its 
sinless  infirmities ;  to  substitute  him  in  our  place,  and,  by  his  vicarious  sac- 
rifice, to  restore  us  to  the  image  and  favor  of  God;  this  does,  and  must  for 
ever,  surpass  all  finite  comprehension. 

But  though  we  cannot  fathom  all  the  depths  of  this  mystery,  we  may 
shew, 

II.  Ix  what  way  it  is  effectual  for  the  end  proposed. 

We  speak  not  of  the  way  in  which  the  death  of  Chiist  obtains  our  justifi- 
cation, but  of  the  way  in  which  it  is  instrumental  to  our  sanctification.  In 
reference  to  this,  we  say, 

1.  It  displays  the  evil  and  malignity  of  sin — 

The  evil  of  sin  had  been  seen  in  a  measure  by  the  miseries  which  it  had 
introduced,  and  by  the  punishment  denounced  ;  gainst  it  in  the  eternal  woild. 
But  in  what  light  did  it  appear,  when  nothing  less  than  the  incarnation  and 
death  of  Chiist  was  able  to  expiate  its  guilt  or  destroy  its  power!  Let  any 
person  behold  the  agonies  of  Christ  in  the  garden,  or  his  dereliction  and 
death  upon  the  cross,  and  then  go  and  think  lightly  of  sin  if  he  can.  Surely 
if  men  were  moie  habituated  to  look  at  sin  in  this  view,  they  would  be 
filled  with  indignation  against  it,  and  seek  incessantly  its  utter  destruction. 

2.  It  obtains  for  us  power  to  subdue  sin — 

Though  man  is  in  himself  so  weak  that  he  cannot,  of  himself,  even  think 
a  good  thought,  yet  through  the  influence  of  the  Holy  Spirit  he  can  "  fulfil 
the  righteousness  of  the  law,"  not  perfectly  indeed,  but  so  as  to  walk  alto- 
gether in  newness  of  life.t  Now,  by  the  death  of  Christ  the  promise  of  the 
Spirit  is  obtained  for  us;  and  all  who  seek  his  gracious  influences,  shall  ob- 
tain them.  Thus  the  axe  is  laid  to  the  root  of  sin.  "The  weak  is  enabled  to 
say,  1  am  strong  :"  and  he,  who  just  before  was  in  bondage  to  his  lusts,  now 
casts  off  the  yoke,  and  "runs  the  way  of  God's  commandments  with  an 
enlarged  heart." 

*  This  is  the  lreanirc  of  m^t  S/**^rittt.     Fee  Heb.  x.  G,  and  2  Cor.  v.  21. 

]  Theic  is  a  two-fold  fulfill]  g  of  the  law  ivcntioncd  in  tlio  Scriplures  ;  the  one  legal,  the 
other  evangelical.     Compare  IN.att.  v.  17,  with  Horn.  xiii.  8,  and  Gal.  v.  14. 


CHRIST.  193 

3.  It  suggests  motives  sufficient  to  rail  forth  our  utmost  exertions — 
The  hope  of  heaven  and  the  fear  of  hell  are  certainly  very  powerful  mo- 
tives ;  yet,  of  themselves,  they  never  operate  with  sufficient  force  to  pro- 
duce a  willing'  and  unreserved  ohedience.  While  the  mind  is  wrought  upon 
by  merely  selfish  principles,  it  will  always  grudge  the  price  which  it  pays 
for  future  happiness.  But  let  the  soul  be  warmed  with  the  love  of  Christ, 
and  it  will  no  longer  measure  out  obedience  with  a  parsimonious  hand  :  it 
will  be  anxious  to  display  its  gratitude  by  every  effort  within  its  reach. 
"The  love  of  Christ  will  constrain  it"  to  put  forth  all  its  powers;  to  "cru- 
cify the  flesh  with  its  affections  and  lusts,"  and  to  "  perfect  holiness  in  the 
fear  of  God." 
Infer, 

1.  How  vain  is  it  to  expect  salvation  while  we  live  in  sin  ! 

If  we  could  have  been  saved  in  our  sins,  can  it  be  conceived  that  God 
would  ever  have  sent  his  own  Son  into  the  world  to  deliver  us  from  them ; 
or  that,  having  sent  his  Son  to  accomplish  this  end,  he  would  himself  defeat 
it,  by  saving  us  in  our  iniquities  ?  Let  careless  sinners  well  consider  this  ; 
and  let  the  professors  of  religion  too,  especially  those  in  whom  sin  of  any 
kind  lives  and  reigns,  lay  it  to  heart :  for  if  sin  be  not  "  condemned  in  our 
flesh,"  our  bodies,  and  souls  too,  shall  be  condemned  for  ever. 

2.  How  foolish  is  it  to  attack  sin  in  our  own  strength  ! 

A  bowl,  with  whatever  force  it  be  sent,  and  however  long  it  may  proceed 
in  a  right  direction,  will  fillow  at  last  the  inclination  of  its  bias,  and  deviate 
from  the  line  in  which  it  was  first  impelled.  Thus  it  will  be  with  us  under 
the  influence  of  legal  principles:  we  shall  certainly  decline  from  the  path  of 
duty,  when  our  corrupt  propensities  begin  to  exert  their  force.  Our  resolu- 
tions can  never  hold  out  dgainst  them.  We  must  have  a  new  bias  ;  "  a  new 
heart  must  be  given  us,  and  a  new  spirit  be  put  within  us,"  if  we  would  per- 
severe unto  the  end.  Let  us  not  then  expect  to  prevail  by  legal  considera- 
tions, or  legal  endeavors.  Let  us  indeed  condemn  sin  in  the  purpose  of  our 
minds,  and  sentence  it  to  death:  but  let  us  look  to  Christ  for  strength,  and 
maintain  the  conflict  in  dependence  on  his  power  and  grace.  Then,  thouo-h 
unable  to  do  any  thing  of  ourselves,  we  shall  be  enabled  to  "  do  all  things.'* 

3.  How  are  we  indebted  to  God  for  sending  his  only  Son  into  the 
world  ! 

If  Christ  had  never  come,  we  had  remained  for  ever  the  bond-slaves  of  sin 
and  Satan.  We  had  still  continued,  like  the  fallen  angels,  without  either 
inclination  or  ability  to  renew  ourselves:  whereas,  through  him,  many  of  us 
can  say,  that  we  are  "  made  free  from  the  law  of  sin  and  death."  Let  us 
then  trace  our  deliverance  to  its  proper  source ;  to  the  Father's  love,  the  Sa- 
viour's merit,  and  the  Spirit's  influence.  And  let  us  with  unfeigned  grati- 
tude adore  that  God,  Avho  "sent  his  Son  to  bless  us,  in  turning  away  every 
one  of  us  from  our  iniquities."  Acts  iii.  26. 
25 


194  CHRIST. 

UNION  WITH  CHRIST. 
Eph.  v.  30. — We  are  members  of  his  body,  of  his  flesh,  and  of  his  bones.     (H.  H.) 

That  the  eternal  Son  of  God  assumed  our  nature,  and  lived  and  died  for 
the  salvation  of  men,  is  doubtless  the  fundamental  truth  on  which  we  are  to 
build  our  hopes.  But  we  shall  have  a  very  partial  view  of  that  truth,  if  we 
consider  it  merely  in  reference  to  our  acceptance  with  God.  The  apostles 
state  it  as  the  strongest  of  all  motives  to  obedience,  and  as  the  pattern  which, 
as  far  as  circumstances  will  admit  of  it,  we  are  bound  to  imitate.  To  go  no 
further  than  the  context;  St.  Paul  is  stating  the  duties  of  husbands  and 
wives  :  and.  having  observed  that  wives  are  to  be  as  obedient  to  their  hus- 
bands, in  all  lawful  things,  as  the  church  is  to  Christ,  he  shews,  that  hus- 
' bands  are  not,  however,  at  liberty  to  act  the  tyrant ;  but  that  they  should  at 
all  times  be  influenced  by  love,  and  consult  the  good  and  happiness  of  their 
wives,  as  much  as  Christ  himself  does  of  the  church,  to  whom  he  stands  in 
a  similar  relation.     Ver.  22 — 30. 

The  words  before  us  are,  in  this  view,  deserving  of  the  deepest  attention ; 
eince  they  not  only  unfold  a  most  mysterious  and  important  truth,  but  tend 
in  the  highest  degree  to  meliorate  our  tempers,  and  to  diffuse  universal  hap- 
piness.    Let  us  consider  then, 

I.  The  union  which  subsists  between  Christ  and  his  Church — 

There  is  a  personal  union  which  Christ  has  witn-our  nature,  by  means  of 
his  incarnation,  John  i.  14,  and  which  was  necessary  for  the  executing  of  the 
great  work  which  he  had  undertaken.  Heb.  ii.  11,  14,  16.  But  in  this  the 
whole  human  race  participate,  without  any  distinction.  The  union  which 
Christ  has  with  the  church  is  distinct  from  that,  and  is, 

1.  Legal — 

There  is,  among  men,  an  union  between  a  debtor  and  his  surety  ;  inso- 
much, that  if  a  debt  be  not  discharged,  the  surety  is  as  much  answerable  for 
it  as  if  he  had  contracted  it  himself:  and  if,  on  the  contrary,  it  be  discharged 
by  the  surety,  the  creditor  has  no  further  claim  on  him  that  contracted  it. 
Thus  it  is  with  respect  to  Christ  and  his  church.  He  is  the  surety  of  the 
new  covenant:  Heb.  vii.  22  ;  having  undertaken  for  us,  he  was  charged  with 
our  debt;  "  it  was  exacted  of  him,  and  he  was  made  answerable."  Isa.  liii. 
7.  Bp.  Lowth's  version.  Having  paid  the  debt,  his  payment  is  put  to  our 
account;  "By  his  obedience  we  are  made  righteous."  Rom.  v.  19.  In  a 
word,  •»  He  who  knew  no  sin,  was  made  sin  for  us,  that  we  (who  had  no 
righteousness)  might  be  made  the  righteousness  of  God  in  him."  2  Cor. 
v.  21. 

2.  Spiritual — 

Very  much  is  spoken  in  scripture  respecting  the  spiritual  union  which  sub- 
sists between  Christ  and  his  people.  To  mark  that  they  stand  by  him  alone, 
it  is  compared  to  a  foundation  and  the  superstructure.  Eph.  ii.  20 — 22.  To 
fshew  that  he  is  the  one  source  of  vital  influence  to  them  all,  it  is  illustrated 
by  a  root  and  the  branches.  John  xv.  5.  To  intimate  that  one  spirit  per- 
vades both  him  and  them,  1  Cor.  vi.  17,  it  is  set  forth  under  the  image  of  a 
body;  he  being  the  Head,  and  they  the  members.  Eph.  iv.  15,  16.  To 
convey  some  idea  of  the  tender  endearments  with  which  it  is  accompanied, 
it  is  shadowed  forth  by  a  marriage  union.  This  is  the  representation  given 
in  the  text.  He  is  our  husband  ;  Isa.  liv.  5  ;  and  we  are  his  bride :  Rev. 
xxi.  9;  and,  as  Adam  said  of  Eve  when  she  was  brought  to  him,  •'  She  is 
flesh  of  my  flesh,  and  bone  of  my  bones,"  Gen.  ii.  23,  so  may  we  say  res- 


CHRIST.  195 

pecting  the  Lord  Jesus  Christ,  "  We  are  members  of  his  body,  of  his  flesh, 
and  of  his  bones." 

Whatever  beauty  there  is  in  all  the  other  figures,  methinks  there  is  a  pecu- 
liar propriety  in  that  which  is  now  under  our  consideration,  because  it  marks 
that  volition,  yea,  and  those  means  also  whereby  the  union  is  effected.  The 
Lord  Jesus  Christ  displays  before  our  eyes  his  excellency  and  glory,  his 
suitableness  and  sufficiency;  and,  by  the  constraining  influence  of  his  love, 
inclines  us  to  leave  all  that  has  hitherto  been  esteemed  by  us,  in  order  to  con- 
nect ourselves  with  him,  and  enjoy  his  presence.  Ps.  xlv.  10,  11.  Mark 
x.  29,  30.  We  accept  that  gracious  proposal,  "  Thou  shalt  not  be  for 
another  man ;  so  will  I  also  be  for  thee  :"  Hos.  iii.  3  ;  and  being  thus  engag- 
ed by  a  solemn  covenant,  we  surrender  up  ourselves  to  him,  whether  it  be 
for  better  or  for  worse  in  this  world,  determining  through  grace  to  "  be  faith- 
ful unto  him,  even  until  death." 

We  prosecute  the  idea  of  a  marriage  union  no  further  at  present,  because 
it  will  be  more  fully  opened,  while  we  shew, 

II.  The  blessings  resulting  from  it — 

It  is  needless  to  expatiate  upon  the  comforts  and  benefits  of  that  relation 
among  men :  but  we  cannot  be  too  minute  in  specifying  the  blessings  that 
result°from  an  union  with  Christ.  The  chief  of  them  will  come  under  our 
review,  while  we  observe,  that, 

1.  He  has  communion  with  us  in  all  pur  trials — 

One  who  understands  the  duties  of  a  husband,  and  labors  faithfully  to  dis- 
charge them,  is  ever  ready  to  sympathize  with  his  partner  in  her  afflictions 
of  whatever  kind,  and  solicitous  to  the  utmost  to  relieve  them.  What  is  done 
to  her,  whether  it  be  good  or  evil,  he  considers  it  as  done  to  himself.     Thus 

it  is  with  our  blessed  Lord.    Are  we  tempted  ? a  consciousness  of  his 

relation  to  us  calls  forth  his   sympathy,  and  engages  his  utmost  exertions  09 

our  behalf,   Heb.  ii.  17,  18,  and  iv.  15, Are  we   persecuted?     He 

feels  in  his  inmost  soul  the  dagger  that  pierces  us,  Zech.  ii.  8,  Acts  ix.  4, 
Do  we  labor  under  distresses  of  any  kind  ?  **  In  all  our  afflictions- 
he  is  afflicted  ;"  Isa.  Ixiii.  9;  "and  every  attempt  made  to  mitigate  our  trouble, 

he   accepts,   as  if  he   himself  were   personally  relieved Matt.  xxv. 

35—40. 

2.  We  have  communion  with  him  in  all  his  benefits — 

A  woman,  from  whatever  rank  she  be  taken,  is  no  sooner  united  in  the 
marriage-bond,  than  she  is  exalted  to  a  participation  of  all  the  honors  and 
possessions  of  her  husband.  Thus  it  is  with  the  church  when  united  unto 
Christ.  Is  he  possessed  of  a  perfect  righteousness,  commensurate  with  the 
highest  demands  of  law  and  justice  ?  They  who  are  joined  to  him  by  faith, 
are  partakers  of  it  all,  and  may  boldly  call  him,  "  The  Lord  our  Righteous- 
ness."    Jer.  xxiii.  6.      However  sinful  they  may  have  been  in  former  times, 

44  in  him  shall  they  be  justified,  and  in  him  may  they  glory" Isai. 

xlv.  24,  25.  Has  he  within  himself  an  inexhaustible  fountain  of  grace? 
Col.  i.  19.  They  may  receive  it  out  of  his  fulness:  John  i.  16;  and  having 
had  a  measure  of  it  communicated  to  them,  they  may  go  to  him  for  more: 
Jam.  iv.  6;  yea,  whatever  supplies  they  may  need,  they  shall  have  sufficient 
for  them  ;  2  Cor.  xii.  9;  sufficient  to  mortify  every  sin,  Rom.  vi.  14,  to  ful- 
fil every  duty,  Phil.  iv.  13,  to  triumph  over  every  enemy Rom.  viii. 

37.  Is  he  enthroned  on  high,  the  heir,  and  Lord  of  all  things  ?  Heb.  i.  2. 
Let  not  his  people  think  that  even  these  things  are  too  great  for  them  :  for 
they  shall  have  a  throne  like  unto  his  throne,  Rev.  iii.  21,  a  kingdom  like 


196  CHRIST. 

unto  his  kingdom,  Luke  xxii.  29,  a  glory  like  unto  his  glory John 

xvii.  22. 
Address, 

1.  Those  who  have  reason  to  believe  that  they  are  "  married  to  Christ" — 
Jer.  iii.  14  ;  Isa.  lxii.  5. 

If  we  congratulate  our  friends  when  they  are  settled  in  life  with  a  fair 
prospect  of  happiness,  shall  we  not  much  more  congratulate  you  ;  you,  who 
by  your  connection  with  Christ  are  become  children  of  the  living  God? 
John  i.  12.  What  earthly  advancement  can  be  compared  with  this  ?  Who 
among  the  children  of  men  is  so  wise  to  discern,  so  tender  to  regard,  so  able 
to  relfeve,  your  every  want?  We  hope  that  you  know  your  union  with  him. 
It  is  certainly  your  privilege  to  know  it,  and  to  rejoice  in  it.     John  xiv.  20. 

"Rejoice  then  in  the  Lord  alway,  and  again  I  say.  Rejoice" ■ Phil. 

iv.  4.  But  together  with  your  privileges,  remember  also  the  duties  which 
this  high  relation  bringeth  with  it.  Would  you  be  unfaithful  to  him,  or  srrieve 
him  in  any  thing?  God  forbid.  Remember  the  fervent  attachment,  Tit.  ii. 
4,  the  humble  reverence,  Eph.  v.  33,  the  unreserved  submission,  ib.  ver.  22, 
24  ;  1  Pet.  iii.  1,  5,  6,  which  a  dutiful  wife  feels  towards  her  husband  :  and 
let  these  feelings  be  transferred  in  the  highest  possible  degree  to  your  august 
"  Head,"  Eph.  v.  23  ;  1  Cor.  xi.  3,  and  be  exercised  towards  him  without 
any  intermission  or  alloy * 

2.  Those  who  have  no  evidence  that  such  an  union  has  been  formed — 
They  who  have  felt  no  need  of  an  union  with  Christ,  will  be  ready  to  say, 

like  Ezekiel's  hearers,  "Ah!  Lord  God,  dotli  he  not  speak  parables?" 
Ezek.  xx.  49.  But  indeed  "  we  speak  forth  the  words  of  truth  and  sober- 
ness." Acts  xxvi.  25.  You  hope  to  bring  forth  fruit  to  God  in  some  other 
way  than  by  an  union  with  Christ:  but  you  may  as  well  expect  a  branch  to 
be  fruitful,  when  separated  from  the  vine.  John  xv.  4,  5.  The  image  in 
the  text  is  applied  by  St.  Paul  in  reference  to  this  very  thing:  he  tells  us, 
that  "  we  must  be  married  unto  Christ,  that  we  may  bring  forth  fruit  unto 
-God."  Rom.  vii.  4.  Moreover,  if  you  be  not  united  to  Christ  in  this 
world,  you  will  in  vain  hope  for  an  union  with  him  in  the  world  to  come. 
This  is  the  time  wherein  you  are  to  be  betrothed  to  him.  Seek  then  to  know 
him:  seek  to  become  an  object  of  his  regard:  seek  to  be  united  to  him  as 
intimately  as  he  is  to  his  Heavenly  Father.  John  xvii.  21,  and  vi.  56,  57. 
Be- not  contented  with  seeking,  but  strive;  strive  to  obtain  an  interest  in  his 
favor ;  nor  cease  from  your  labor  till  you  can  say,  "  My  Beloved  is  mine, 
and  I  am  his."  Cant.  ii.  16.  Then  shall  you  have  the  most  delightful  fel- 
lowship with  him:  1  John  i.  3;  you  shall  have  such  manifestations  of  his 
reo-ard,  as  the  world  can  neither  know  nor  receive:  John  xiv.  21,  22; 
ibf  ver.  17  ;  and,  when  all  earthly  connexions  shall  cease,  your  happiness 
shall  be  consummated  in  the  everlasting  fruition  of  his  love.  1  Thess. 
iv.  17. 

*Tf  this  were  preaehed  on  the  occasion  of  a  Marriage,  it  would  be  proper  to  shew  to  the 
parties  present,  that  their  cheerful  performance  of  their  relative  duties  is  indispensable,  as 
an  evidence  of  their  union  to  Christ. 


197 


JESUS  CHRIST,  THE  MOST  EXCELLENT  OF  ALL  TEACHERS.      . 
John  vii.  46. — Never  man  spake  like  this  man.     (H.) 

So  said  the  officers,  whom  the  Pharisees  and  chief  priests  had  sent  to 
take  Jesus  Christ  into  custody,  assigning  this  as  a  reason  why  they  had  not 
executed  their  commission. 

When  these  officers  went  to  take  Jesus  Christ,  he  was  standing  in  the 
temple,  and  spealting  boldly  of  the  Spirit,  which  they  that  believe  on  him 
should  receive,  when  the  Holy  Ghost  should  be  given,  after  he  was  glorified  : 
very  likely  our  Lord  was  expounding  some  of  the  prophecies,  for  he  said, 
*4if  any  man  thirst,  let  him  come  unto  me  and  drink:  he  that  believeth  on 
me,  as  the  Scripture  hath  said,  out  of  his  heart  shall  flow  rivers  of  living 
water." 

It  must  have  been  very  delightful  to  hear  Jesus  Christ  explain  the  prophe- 
cies, and  particularly  such  as  are  contained  in  the  35th  and  44th  of  Isaiah, 
the  2d  chapter  of  Joel,  and  other  places,  where  the  Holy  Spirit  is  spoken 
of  under  the  similitude  of  a  well,  or  a  spring  in  the  minds  and  hearts  of  in- 
spired men  ;  the  mouth  of  a  righteous  man  is  a  well  of  life,  and  Christian 
knowledge  is  a  well  of  water  springing  up  into  everlasting  life. 

Many  of  the  people  when  they  heard  this  discourse,  were  persuaded  that 
the  speaker  was  an  extraordinary  person,  and  others  thought  he  was  the 
promised  Messiah  ;  many  said,  Of  a  truth,  this  is  the  Prophet,  i.  e.  the 
Prophet  spoken  of  by  Moses.  Others  said,  This  is  the  Christ;  the  officers 
ventured  to  say,  in  general,  Never  man  spake  like  this  man.  We  unite  these 
opinions,  and  affirm,  Jesus  is  the  Prophet  like  Moses,  he  is  the  Christ,  he 
is  the  man  who  spoke  as  no  man  ever  did  speak,  Jesus  Christ  is  the  most 
excellent  of  all  teachers.  They  who  were  so  happy  as  to  attend  his  minis- 
try, as  it  is  written  in  the  prophets,  were  all  taught  of  God,  and  they  who 
are  so  happy  as  to  hear  his  doctrine  now,  though  not  honored  to  hear  it  from 
his  own  lips,  may  truly  say,  "  Master,  we  know  thou  teachest  the  way  of 
God  in  truth."  Blessed  is  the  man,  O  Lord,  whom  thou  teachest  out  of 
thy  law,  though  not  out  of  thine  own  mouth  ! 

I.   With  reference  to  what  he  taught. 

Jesus  Christ  had  a  full  and  perfect  knowledge  of  what  he  taught. 

1.  He  understood  the  subject  of  religion  ;   herein  he  differed  from  those, 

1  Tim.  i-  4,  6,  7 ;  Acts  xvii.  23  ;  Matt.  xi.  27. 

2.  Understood  the  whole  of  religion  perfectly  ;  his  understanding  of  reli- 
gion was  clear,  complete,  full,  and  without  any  defect ;  and  there  is  not,  in 
all  his  instructions,  one  line  of  guess-work  ;  he  hath  built  the  whole  of  the 
Christian  religion  on  certain  principles,  beyond  all  conjecture  and  perad ven- 
ture. Hence  the  Scriptures  are  called  lively  oracles,  the  first  principles  of 
which  were  committed  to  the  Jews,  and  perfected  by  the  apostles.  Acts  vii. 
38;  Heb.  v.  12;   Rom.  iii.  2;  Heb.  vi.  1  ;    I  Peter  iv.  10. 

3.  He  knew  the  perfections  of  God,  the  nature  of  man,  the  laws  of  Pro- 
vidence, which  govern  this  world,  and  all  the  distributions  of  happin  !SS  and 
misery  which  shall  take  place  in  the  next.  Wisdom,  in  him,  was  natural, 
perfect,  eternal,  and  out  of  his  fulness  all  receive.  If  we  ask,  from  whence 
the  followers  of  Christ  have  their  knowledge,  the  Jews,  even  Priests,  Cap- 
tains, ami  Sidducees,  can  tell  us.     Acts  iv.  13;    1  Cor.  xv.  L0|  Gal.  ii.  "'-i'j 

2  Cor.  xii.  11. 


198  CHRIST. 

II.  As  TO  THE  CHOICE  OF  HIS  SUBJECTS. 

Our  heavenly  Teacher,  out  of  the  rich  aVurtdance  of  his  knowledge,  made 
a  judicious  choice  of  the  subjects  of  his  niinistry.  lie  was  governed  in 
this  by  the  condition  of  his  disciples.  (John  xvi.  12  )  As  if  he  had  saidr 
I  perfectly  understand  every  thing  ;  but  I  love  you,  I  know  the  infancy  of 
your  faith,  the  strength  of  your  temptations,  &c.  I  therefore  will  adapt  my 
instructions  to  your  present  condition.  Our  Lord  hath  discovered  eminent 
prudence  in  the  choice  of  his  subjects. 

1.  The  subjects  taught  by  Jesus  Christ  are  strictly  and  wholly  true,  he 
was  opposed  to  those  mentioned.  Hah.  ii.  18;  Isa.  ix.  15,  17.  He  taught 
the  perfections,  government,  and  worship  of  the  true  God,  without  mixing 
the  traditions  of  men. 

2.  Important ;  there  is  nothing  trifling,  every  thing  is  of  the  utmost  con- 
sequence ;  how  important  to  devotion  is  the  knowledge  of  God,  to  the  exer- 
cise of  repentance;  the  knowledge  of  ourselves,^for  our  faith  ;  the  know- 
ledge of  the  true  and  real  character  of  Christ ;  in  all  these  articles  Jesus 
Christ  hath  instructed  us  ;  our  Lord  did  not  waste  his-  time,  or  the  attention: 
of  his  disciples,  about  articles  of  no  consequence.     John  xvi.  21,  22. 

3.  Propriety  ;  every  thing  he  taught  was  proper  for  him  to  teach,  ami  suit- 
able for  his  disciples  to  learn;  were  they  in  danger,  he  gave  them  friendly 
warning;  did  they  sin,  he  gave  them  reproof;  were  they  mqui-kive  on  pro- 
per subjects,  he  poured  forth  instructions;  and  when  idle  curiosity  put  them 
on  asking  questions,  he  turned  their  attention  ;  when  they  were  in  trouble, 
he  comforted  them  ;  and  when  attacked  by  their  enemies,  he  showed  them 
how  to  defend  themselves.  And,  though  he  was  always  humble,  yet  he  was 
never  mean;  always  zealous,  never  frantic;  always  kind,  never  fond;  al- 
ways firm,  never  sour;  always  various,  yet  always  the  same,  as  to  the  choice 
of  his  subjects.     "Never  man  spake  like  this  man." 

III.  The  MANNER. 

1.  Plainness  and  simplicity.  There  are  none  of  what  the  apostle  calls 
"great  swelling  words  of  vanity  ;"  no  fine  terms,  taken  from  the  court  of 
Herod.  Matt.  xi.  4,  5;  Psa.  Ixxii.  1,  4,  6;  Matt.  xxi.  16.  A  plainness 
that  could  not  but  be  understood  by  people  the  most  likely  to  misunderstand' 
it:   "  Never  man  spake  like  this  man." 

The  subject  he  taught  was  stated  simply,  without  mixture,  or  being  ren- 
dered abstruse,  by  needless  arguments.  Prov.  viii.  9.  All  the  words  of 
the  law  were  written  plainly.  Dent,  xxvii.  8  ;  Ilab.  ii.  2.  The  apost  es 
used  plainness  of  speech.  2  Cor.  iii.  12.  But  for  this  excellency  Jesus 
Christ  exceeded  all,  "  and  never  man  spake  so  plainly  as  this  man." 
.  1.  The  affecting  manner  in  which  he  proposeth  all  his  instnietions  to  lis,. 
For  examples  in  the  parable  of  the  prodigal  son,  we  have  the  aFmign-ty,  who 
is  represented  Nah.  i.  3,  5,  6;  Ps.  lxxvii.  18,  111,  pictured  in  one  w  >  d, 
Father.  A  Father,  patient  and  silent  during  all  the  provocations  of  a  son  ; 
a  Father  seeing,  when  he  was  a  great  way  off,  melting  with  compassion  for 
him,  running,  falling  on  his  neck,  <fec. 

2.  What  a  picture  of  sin  and  wretchedness  doth  the  life  of  the  prodigal 
afford  !  A  son,  a  son  of  such  a  Father,  a  younger  soa,  going  from  home. 
With  all  his  fortune,  into  a  far  country,  waging  his  substance,  &c. 

3.  Repentance  described  in  a  very  pathetic  manner.  "  The  son  came  to* 
fiimself,"  &e. 

4.  The  joy  there  is  in  heaven  and  in  the  church,  at  the  repentance  of  a 
sinner,  is  set  forth  by  the  pleasure  of  the  servants.     All  this  is   not  ouly 


CHRIST  139 

clear  ?.nd  cold,  like  a  sharp,  frosty  night,  but  clear  and  a  Meeting:  «<  Never 
man  spake  like  this  man." 

IV.  Consider  one   excellency  mor? ;  they  were   all  confirmed  by  his 

OWN  EXAMPLE. 

Many  describe  the  road  to  heaven,  but  tread  the  way  to  hell  ;  but  he 
never  did  any  thing'  to  render  his  religion  suspected.  John  i.  11;  viii.  46. 
Hence  it  is  said,  "  He  began  to  do  and  to  teach."      Acts  i.  1 

Sum  up  all  these  together.  A  perfect  knowledge  of  all  truth  :  a  wise 
choice  of  such  truths:  a  clear  manner  of  stating  them,  to  carry  conviction  to 
the  mind,  to  obtain  assent  and  belief,  and  affecting  the  emotions  of  the  heart 
with  piety  towards  God  and  love  to  all  men,  together  with  example.  Surely 
then  we  may  say,  Jesus  Christ  is  the  first  and  most  excellent  of  all  teachers, 
"  Never  man  spake  like  this  man." 


CHRIST'S  PERSONAL  MINISTRY,   MIRACLES,  AND   PROPHETIC  OFFICZ. 
John  i.  IS. — He  hath  declared  him.     (II.) 

The  verse,  of  Avhich  these  words  are  the  close,  is  part  of  John  the  Bap- 
tist's testimony  concerning  our  Lord  ;  it  contains  three  propositions.  M  No 
man  hath  seen  God  at  any  time."  Neither  Moses,  nor  any  otlvr  of  the 
prophets,  hath  ever  seen  God  as  he  is.  "  The  only  begotten  Son  is  in  the 
bosom  of  his  Father."  He,  as  the  eternal,  only  begotten  Son  of  the  Father, 
is,  and  ever  was,  intimately  present  with  him  ;  he  knows  him  as  he  is.  "  He 
hath  declared  him."  He,  as  the  prophet  of  the  church,  has  made  such  dis- 
coveries of  God,  as  never  were  made  before,  and  has  given  us  a  plain 
and  complete  revelation  of  his  mind  and  will  in  all  things  necessary  to  sal- 
vation. 

I.  Consider  Christ's  ministry. 

1.  The  contents  of  his  ministry. 

The  principal  subject  of  it  was,  that  he,  the  promised  Messiah,  was  come 
to  set  up  his  kingdom  in  the  world.  "  He  came  preaching  the  gospel  of  the 
kingdom  of  God!"      Mark  i.  14,  15. 

In  pursuit  of  this  design,  he  set  himself  against  human  traditions  hypoc- 
risy, and  superstition;  explained  and  vindicated  the  moral  law.  He  intro- 
duced the  everlasting  gospel,  as  the  last  dispensation.  "  The  Spirit  of  the 
Lord,"  said  he,   "  is  upon  me."      Luke  iv.  18,  20,  21. 

He  declared  God's  nature  and  perfections,  authority  and  government} 
opened  the  eternal  counsels  of  his  will  for  the  salvation  of  lost  sinners  ;  dis- 
played the  riches  of  his  free  and  sovereign  grace,  and  proclaimed  the  won- 
ders of  his  love.  He  intimated  the  saving  design  of  his  incarnation,  life, 
obedience,  sufferings,  and  death  ;  cleared  up  the  spiritual  nature  of  his  king- 
dom ;  insisted  on  the  necessity  of  regeneration  and  repentance,  &6. 

He  instructed  his  disciples  in  the  great  doctrines  of  mortification  to  this 
world,  and  heavenly-mindedness  ;  of  self-denial,  humility,  and  Christian 
contentment;  of  brotherly  love,  meekness,  patience,  &c. 

He  delivered  various  prophecies  of  things  to  come,  concerning  his  own 
death,  resurrection,  ascension  1o  heaven,  intercession,  and  exaltation:  the  ef- 
fusion of  his  Spirit;   the  publication   and  success  of  his  gospel   among   the 


200  CHRIST. 

Gentiles ;  the  infidelity  and  rejection  of  irn  Tews ;  the  destruction  of  Jeru- 
salem ;  his  coming  to  raise  the  dead,  to  judge  the  world.  To  all  this  he  add- 
ed the  doctrine  of  the  sacraments,  baptism,  and  the  Lord's  supper,  as  the  or- 
dinances of  his  kingdom,  the  seals  of  God's  covenant,  and  the  visible  badges 
of  discipleship  to  him. 

2.  The  manner  of  Christ's  fulfilling  his  ministry. 

"  Never  man  spake  like  this  man  ;"  the  officers  themselves  being  judges, 
who  came  to  apprehend  him  ;  and  the  common  people  could  not  but  observe, 
that  he  "  taught  like  one  having  authority,"  and  could  not  but  "  wonder  at 
the  gracious  words."  He  spake  with  the  majesty  and  authority  of  a  God; 
not  like  the  prophets  of  old,  with  a  <■}  Thus  saith  the  Lord,"  but  with  a 
"  Verily,  verily,  I  say  unto  you:"  and  yet  he  did  not  seek  his  own  glory, 
nor  aim  at  ostentation  and  applause. 

Zeal  for  the  glory  of  God,  detestation  of  all  iniquity,  and  good  will  to 
men,  breathed  through  all  its  holy  ministrations.  With  what  strength  and 
evidence  did  he  support  his  Father's  honor,  and  confute  the  cavils  of  his  ad- 
versaries !  With  what  undaunted  courage  did  he  reprove  the  vices  and  er- 
rors of  the  age,  never  fearing  the  faces  of  men  !  With  what  admirable  skill 
did  he  point  or  soften  his  reproofs,  as  the  occasion  of  things  required  !  With 
what  compassion,  condescension,  and  meekness,  did  he  mourn  over  his  ob- 
stinate hearers,  and  "  grieve  at  the  hardness  of  their  hearts  1"  Matt,  xxiii. 
37  ;  Mark  iii.  5. 

How  tenderly  did  he  expostulate  with  sinners  of  all  ranks  and  degrees  ! 
How  graciously  did  he  invite  and  encourage  the  weary  and  heavy  laden  ! 
"The  bruised  reed  he  did  not  break."  Matt.  xii.  20.  "He  gathered  the 
lambs  with  his  arms."  Isa.  xl.  11.  And  he  had  "the  tongue  of  the  learn- 
ed." Isa.  1,4 

"The  words  he  spake  were  spirit  and  life."  John  vi.  63.  He  could  add 
a  quickening  virtue  and  commanding  energy  to  them;  hence,  when  he  said 
to  one  and  another,  "  Follow  me,"  immediately  they  left  all  and  followed 
him.  And  as  soon  as  he  spoke  to  Nathaniel,  the  woman  of  Samaria,  and 
Zaccheus  ;  the  first  said,  "  Rabbi,  thou  art  the  Son  of  God."  John  i.  49. 
The  second  said,  "  Come  see  a  man,  which  told  me  all  things  that  ever  I 
did."  Chap,  iv.  29.  And  the  third  "  made  haste,  and  came  down."  Luke 
xix.  5,  6. 

3.  The  credentials  of  Christ's  ministry. 

Among  these  we  might  reckon  the  exact  accomplishment  of  many  remark- 
able types  and  ancient  prophecies  in  him  ;  his  miraculous  birth  subsequent 
to  that  of  John  the  Baptist,  his  forerunner;  the  extraordinary  star,  that  ap- 
peared to  the  wise  men  of  the  east;  the  glory  of  the  Lord,  that  shone  round 
about  the  shepherds  in  the  field,  and  the  attestation  of  the  heavenly  host  con- 
cerning him  ;  the  visible  descent  of  the  Holy  "Ghost  upon  him,  at  his  bap- 
tism ;  and  his  Father's  public  testimony  to  him,  "  This  is  my  beloved  Son." 
Matt.  iii.  16,  17. 

1.  His  ministry  appeared  to  be  Divine  by  the  miracles  he  wrought,  whilst 
he  was  employed  in  it. 

These  were  innumerable,  and  of  various  kinds,  and  not  done  in  a  corner; 
but  before  the  learned,  friends,  and  enemies.  "  lie  healed  all  manner  of  dis- 
eases, opened  the  eyes  of  the  blind,  unstopped  the  ears  of  the  deaf,  loosed 
the  tongues  of  the  dumb,  cured  cripples,  cast  out  devils,  and  raised  the 
dead." 

2.  At  the  close,  &c.  by  miracles. 

Surprising  signs  and  wonders  were  seen  at  his  death  ;  all  nature  seemed 
to  be  (lung  into  confusion.   Luke  xxiii.  45.     "  The   sun  was  darkened  at 


CHRIST.  201 

noon-day;  the  veil  of  the  temple  was  rent  in  twain."  Matt,  xxvii.  45 — 51. 
And  he  rose  again  from  the  dead  on  the  third  day,  according  to  his  own  pre- 
diction. John  ii.  20,  21.  This  great  event  was  attended  with  the  "resurrec- 
tion of  many  bodies  of  saints,"  Matt,  xxvii.  52,  53,  and  with  the  testimony 
of  angels,  saying,  "  He  is  not  here."  Luke  xxiv.  6.  And  when  lie  had 
"shown  himself  alive  to  his  disciples,"  Acts  i.  3 — 11,  he  ascended  up  to 
heaven  in  their  sight,  and  ten  days  afterwards  shed  down  his  Spirit  abund- 
antly upon  them,  according  to  his  promise,  Acts  ii.  1 — 4. 

II.  Take  a  more  comprehensive  view  of  Christ's  prophetic  office. 

1.  Christ  teaches  by  the  ministry  of  inspired  men. 

During  the  time  of  his  personal  ministry,  he  spake  the  word  to  his  audi- 
tors, as  they  were  able  to  bear  it.  Mark  iv.  33.  And  he  said  to  his  own  dis- 
ciples, "I  have  yet  many  things  to  say  unto  you."  John  xvi.  12,  He  pro- 
mised that,  upon  his  departure,  he  would  send  his  Spirit:  "  When  he,  the 
Spirit  of  truth,  is  come."  John  xvi.  13,  14. 

And  by  this  Spirit  "  he  brought  all  things  to  their  remembrance."  John 
xiv.  26.  He  also  revealed  new  doctrines  to  them,  and  "  showed  them  things 
to  come."  Acts  xxvii.  11,  16,  17.  "He  gave  them  the  Spirit  of  power." 
2  Tim.  i.  7.  It  was  likewise  under  his  inspiration  and  influence,  that  they 
committed  so  much  of  the  gospel  revelation  to  writing.  They  therein  "  de- 
clared the  testimony  of  God."   1  Cor.  ii.  1 — 13. 

2.  He  teaches  by  the  ministry  of  others,  who  are  not  inspired. 

As,  "  When  he  ascended  up  on  high,  he  gave  ap.ostles,  prophets,  and 
evangelists,"  which  were  extraordinary  officers,  endued  with  miraculous 
gifts;  so  he  gave  pastors  and  teachers,  to  be  standing  officers  in  the  church, 
for  the  "  perfecting  of  the  saints."  Eph.  iv.  1,  11  — 13.  And  his  promise, 
to  be  with  his  servants  always.  Matt,  xxviii.  20,  looks  forward  to  the  minis- 
ters of  the  gospel  till  time  shall  be  no  more. 

3.  He  teaches  by  an  internal  illumination,  by  means  of  all  these  external 
teachings. 

By  his  external  teachings  he  takes  off  the  veil  from  our  hearts,  or  removes 
their  natural  depravity  and  prejudices.  This  internal  illumination  teaches  us 
to  profit,  there  is  something  efficacious  in  it,  for  every  man.  John  vi.  45. 
But  without  this  internal  work  upon  the  heart,  all  external  revelations  would 
be  ineffectual,  as  to  any  saving  purpose  :  "  Wrho  hath  believed  our  report?" 
Isa.  liii.  1  ;   1  Cor.  ii.  12,  14. 

Our  Lord  Jesus,  in  the  discharge  of  his  prophetic  office,  undertakes  the 
work  of  opening  the  heart,  as  he  did  the  heart  of  Lydia.  Acts.  xvi.  14. 
He,  by  his  Spirit,  "  convinces  the  world  of  sin."  John  xvi.  8.  Hence  the 
apostle  John  says,  "The  Son  of  God  is  come."  1  John  v.  20.  And,  "  Ye 
have  an  unction  from  the  Holy  One."    1  John  ii.  20. 

To  conclude. 

1.  This  shows  the  excellence  and  necessity  of  Christ's  teachings. 

With  what  light  and  authority,  condescension,  grace,  and  efficacy,  does  he 
teach  us  the  way  to  pardon,  peace,  &c. 

O,  how  thankful  should  we  be  for  this  great  Prophet  of  the  church  ! — 
"  Blessed  be  the  Lord  God  of  Israel."     Luke  i.  68,  77 — 79. 

2.  The  danger  of  refusing  to  hearken  to  this  Divine  teacher. 

"For  him,"  says   God,  "shall   ye   hear  in  all  things."  Acts  iii.  22,  23. 
O,  solemn   injunction!   and,  O,  dreadful  ruin,  to  such   as    turn  a  deaf  ear  to 
him!      "How   shall  we  escape?"   Heb.  ii.  3.      "See,  then,  that  ye   refuse 
not  him  that  speaketh."  chap.  xii.  25. 
26 


202 


THE  CHARACTER  AND  WORK  OF  JESUS  CHRIST. 

Matt.  xxi.  10. — And  when  he  was  come  into   Jeiusalem,  all  the  city  was  moved,  savins', 

Who  is  this?     (H.) 

When  any  person  of  a  singular  character,  and  who  is  represented  as  hav- 
ing done  some  remarkable  works,  makes  his  appearance  in  any  age  or  coun- 
try, he  usually  engages  the  attention  of  mankind.  If  he  has  achieved  some 
great  thing  for  the  good  of  the  human  race,  or  of  his  country,  he  readily  be- 
comes an  object  of  admiration,  and  receives/  the  applause  of  the  multitude  ; 
many  of  whom  perhaps  will  afterward,  from  various  considerations,  com- 
mence his  enemies,  and  persecute  him  with  a  hatred  and  rancour,  equal,  if 
not  superior,  to  their  former  admiration  and  applause  :  so  variable  are  the 
tempers  of  men,  and  of  so  little  importance  are  their  professed  admiration  and 
regard.  This  was  evidently  the  character  and  behaviour  of  that  multitude, 
who  followed  our  Saviour  in  his  progress  to  Jerusalem.  And  when  he  was 
come  into  Jerusalem,  &c.     It  is  intended  by  divine  assistance, 

I.  To  suggest  several  answers  to  this  question,  put  by  the  people  of 
Jerusalem,  concerning  Jesus  Christ. 

1.  Who  is  this  ?  He  is  the  glorious  Personage  who  was  typified  and  pro- 
mised to  the  church  as  the  true  Messiah,  and  the  Saviour  of  sinners.  He  is 
the  great  antitype  of  all  the  typical  persons,  places,  and  things,  appointed  to 
prefigure  him,  under. the  Old  Testament.  He  was  promised  as  the  woman's 
seed.  Gen.  iii.  15.  As  Abraham's.  Gen.  xii.  3.  In  the  character  of  Shi- 
loh.  Gen.  xlix.  10.  In  his  prophetical  character  he  was  foretold  by  Moses. 
Deut.  xviii.  15.  He  was  to  be  of  the  family  of  David.  Jer.  xxiii.  5.  He 
was  to  be  born  of  a  virgin.  Isa.  vii.  15.  Bethlehem  was  foretold  as  the 
place  of  his  birth.  Micah  v.  2.  It  was  foretold  that  he  was  to  perform 
wonderful  works.  Isa.  xlii.  7 ;  xxxv.  5,  6.  Had  the  Jewish  nation  paid 
proper  attention  to  these  things,  they  would  not  have  rejected  Christ,  but 
hailed  him  as  the  true  Messiah. 

2.  Who  is  this?  He  is  a  person  of  infinite  dignity,  the  only  begotten  and 
eternal  Son  of  God.  John  i.  14 — 18;  iii.  16.  He  is  the  Son  of  God,  as 
begotten  by  the  Spirit  of  God.  Luke  i.  35.  As  being  raised  immediately 
from  the  dead  by  God.  Acts  xiii.  33.  It  is  so  said  of  others,  much  more 
bo  of  Christ.  Luke  xx.  3G.  In  his  resurrection  he  was  declared  to  be  such: 
and  as  being  made  heir  of  all  things  in  his  Father's  house.  Heb.  i.  4,  5. 
But  more  especially,  he  is  the  only  begotten  Son  of  God  by  nature,  of  the 
same  essence  with  his  Father,  the  eternal  Son  of  God,  who,  when  he  became 
incarnate,  came  forth  from  the  Father;  John  xvi.  27,  28;  who  was  before 
Abraham.  John  viii.  58.  Who  preached  to  the  antediluvians.  1  Peter  iii. 
18 — 20.  Who  made  the  world.  John  i.  3  ;  Col.  i.  14 — 18.  And  is  God. 
Heb.  iii.  4.  God  manifest  in  the  flesh.  1  Tim.  iii.  16.  Possessing  all  the 
perfections  of  God,  is  the  brightness  of  his  glory,  and  the  express  image  of 
his  person. 

3.  Who  is  this?  He  is  the  only  mediator  between  God  and  man.  1 
Tim.  ii.  5.  Man  in  his  primitive  innocence,  required  no  mediator;  but  when 
man  sinned,  a  mediator  was  essentially  necessary,  to  interpose  between  an 
offended  God,  and  offending  sinners.  No  angel  was  equal  to  the  arduous 
undertaking;  the  Son  of  God,  alone,  was  found  equal  to  the  work;  hence 
the  Father,  in  his  infinite  wisdom  and  love,  appointed  him  to  the  service. 
Ps.  Ixxxix.  19. 


CHRIST.  203 

4.  Who  is  this  ?  He  is  Head  of  the  church  by  the  Father's  appointment. 
Ps.  ii.  6;  Luke  i.  32,  33;   Eph.  i.  22,  23,     He  is  her   h>d,  as   it  respects 

representation,  being  the  second  Adam,  the  first  beings  the  figure  of  him  who 
was  to  come.  Of  government,  as  her  King  and  Lawgiver,  the  scriptures 
being  the  great  standing  statute-book  of  his  king  lorn  ;  which  none  must  add 
to  or  diminish,  at  the  peril  of  his  salvation.  Of  saving  influence,  and  the 
fountain  of  spiritual  life  to  all  her  members.      And  of  example,  1  Pet.  ii.  21. 

5.  Who  is  this  ?  He  is  that  glorious  Personage  to  whom  the  whole  ad- 
ministrations of  divine  providence  are  committed.  He  is  the  Governor  of 
the  world.  The  Father  has  put  all  things  under  his  care  and  management 
He  moves  and  directs  the  whole  frame  of  nature,  he  directs  the  motions  and 
propensities  of  his  creatures,  so  as  to  render  them  subservient  to  his  will. 
He  appoint^  and  conducts  all  the  changes  and  revolutions  of  empires,  raises 
some,  and  depresses  others.  He  sits  invisible  at  the  helm  of  the  great  pro- 
vidential dispensations,  and  tremendous  scenes  of  Providence  which  appear 
in  our  own  day,  and  will  bring  glory  to  his  name,  good  to  his  church,  and 
destruction  to  his  enemies  out  of  them  all.  We  may  exclaim  here,  with 
Paul,  on  another  occasion,   "  O!  the  depth,"  &c.     Rom.  xi.  33. 

6.  Who  is  this  ?  He  is  the  dignified  and  glorious  Person,  who  is  appoint' 
ed  by  Jehovah  the  Father,  to  be  the  Judge  of  the  world,  and  to  piss  the  de- 
cisive and  unalterable  sentence,  which  will  fix  the  conditions  of  all  mankind 
through  eternity.  John  v.  22-;  Acts  xvii.  31  ;  Rom.  xiv.  10;  R  :v.  xx.  12. 
Jesus  will  then  appear  in  circumstances  of  awful  and  tremendous  majesty. 
The  whole  race  of  mankind  will  be  assembled  at  his  tribunal,  from  hoary 
Adam  to  his  youngest  son.  He  will  possess  a  perfect  knowledge  of  all  the 
characters  and  causes  which  will  come  before  him,  whether  good  or  bad,  and 
the  final  sentence  will  proceed  accordingly.  O  !  what  a  dreadful  day  will 
that  be  to  the  wicked,  and  how  terrible  their  sentence  !  Matt.  xxv.  41.  But 
what  an  auspicious  and  joyful  day  tolhe  righteous  !  They  will  lift  up  their 
hands  with  joy,  to  hear  their  gracious  welcome  to  the  Lord.     Matt.  xxv.  34. 

7.  Who  is  this?  It  is  he  who  is  appointed  to  be  the  blessed  medium 
through  which  the  happiness  of  the  redeemed  will  come  into  their  possession 
to  eternity.  In  the  state  of  primitive  innocence,  all  blessings  flmve  1  imme- 
diately from  God,  in  the  channel  of  absolute  love  anil  goodness-;  bit  this 
channel  of  communication  was  shut  up  by  sin;  and  after  the  introduction  of 
moral  evil,  Jehovah  could  hold  no  gracious  intercourse  with  man,  bit  through 
a  mediator.  It  is  in  this  way,  and  in  this  only,  that  all  the  blessingi  of  grace 
and  glory  can  be  obtained  by  them  who  believe.  Of  this  David  says,  this  is 
all  my  salvation,  and  all  my  desire.  And  Paul  says  to  believers,  ye  are  com- 
plete in  him;  for,  in  him  all  fulness  dwells;  and,  my  God  shall  supply  all 
your  wants,  according  to  his  riches  in  glory  by  Jesus  Christ.  An  1  the  bur- 
den of  the  song  of  the  redeemed  will  be,  unto  him  that  loved  us,  &e.  Rev. 
i.  5,  0. 

The  improvement. 

1.  How  great  and  wonderful  are  the  love  and  wisdom  of  Go  1  displayed 
in  the  scheme  of  jedemption  !  Hence  it  is  called,  "  the  wisdom  of  (3  >  I  in  a 
mystery  ;  and  the  manifold  wisdom  of  God." 

2.  How  inexcusable  are  all  those  who  reject  the  Redeemer,  an  I  despise 
the  great  salvation  set  before  them  in  the  word  of  God,  an  1  the  pre  i  shing  of 
the  glorious  gospel !  Such,  particularly,  are  all  infi dels,  who  rejeci  th  -  j  >spel 
revelation  ;  all  worldly  professors,  who  love  their  farms  an  1  in  nvhandise 
above  God,  and  the  word  of  truth.     Matt.  vii.  21. 


204  CHRIST. 

3.  Let  christians  daily  implore  the  Redeemer  by  faith  in  his  mediatorial 
character  and  offices.  Believe  on  him,  trust  in  him,  depend  upon  him,  as 
made  of  God  unto  them  wisdom,  &c.      1  Cor.  i.  30. 

4.  Dwell  much  on  the  glorious  excellency  of  Christ,  and  on  the  work  he 
has  performed,  and  will  still  perform,  for  you,  and  for  his  whole  church.  In 
your  serious  contemplations,  often  put  the  question  to  yourselves,  "  Who  is 
this  ?"  and  study  to  consult  suitable  answers,  according  to  the  information 
already  given.  This  is  he,  "  who  is  the  eternal  Son  of  God,  who  hath  loved 
me,  and  given  himself  for  me,"  ifcc.  &e. 

5.  Amidst  the  present  convulsions  of  the  nations,  console  vour  minds  with 
the  reflection,  that  Jesus  is  the  Governor  of  the  nations  :  and  that  he  will 
order  all  things  for  the  good  of  his  church;  and  he,  himself,  "  will  be  a  wall 
of  fire  round  about  her.  and  the  glory  in  the  midst." 

6.  In  an  age  like  the  present,  when  error,  infidelity,  and  every  vice 
abound,  let  me  direct  you,  O  believer,  to  stand  fast  in  the  faith  and  holiness 
of  the  srospek  "  Contend  for  the  faith  once  delivered  to  the  saints."  Live 
down  all  reproaches  and  aspersions  cast  upon  your  character,  or  religion,  by 
the  most  exemplary  purity  and  godliness;  "For  this  is  the  will  of  God  your 
Saviour,  that  by  well-doing  you  may  put  to  silence  the  ignorance  of  foolish 
men.  Be  steadfast  and  unmoveable,  always  abounding  in  the  work  of  die 
Lord,  forasmuch  as  ye  know  that  your  labor  shall  not  be  in  vain  in  the  Lord." 


JESUS  CHRIST  IS  THE  WAY,  THE  TRUTH,  AND  THE  LIFE. 

John  xiv.  6. — Jesus  saith  unto  him,  I  am  the  way,  the  truth,  and  the  life ;  no  man  cometh 
unto  the  Father,  but  by  me.     (Sk.) 

The  prospect  of  our  Lord's  departure  out  of  the  world,  filled  the  hearts 
of  his  disciples  with  trouble,  because  they  had  long  enjoyed  his  gracious  pre- 
sence, and  bad  indulged  a  hope  that  he  was  about  to  "restore  again  the  king- 
dom to  Israel;"  but  be  comforted  them  with  an  assurance  that  "he  was  goino- 
to  his  Father's  house  to  prepare  a  place  for  them,  and  that  he  would  come 
again,  and  receive  them  to  himself,"  ver.  1 — 3.  When  he  had  stated  this, 
he  added,  "  Whither  I  go  ye  know,  and  the  way  ye  know,"  ver.  4.  But 
Thomas,  who  was  slow  of  apprehension,  and  apt  to  doubt,  saith  unto  him, 
"  Lord,  we  know  not  whither  thou  goest,  and  how  can  we  know  the  way  ?" 
ver.  4.  Then  Jesus  said,  "  I  am  the  way,  and  the  truth,  and  the  life  :  no 
man  cometh  unto  the  Father  but  by  me." 

I.     "  I    AM    THE     WAY." 

1.  As  a  way,  or  road,  leads  to  a  certain  place,  and  as  means  lead  to  certain 
ends,  so  our  Lord  Jesus  Christ  is  the  way  to  all  the  blessings  of  grace  on 
earth,  and  to  all  the  glories  of  the  upper  and  better  world.     Particularly, 

2.  He  is  the  way  to  pardon.  Through  him  our  sins  are  remitted,  when 
we  believe  in  his  name,  Acts  x.  43  ;  and  through  him,  the  ministers  of  his 
word  preach  the  forgiveness  of  sins,  Acts  xiii.  38. 

3.  Jesus  is  the  way  to  peace.  Wicked  men  are  at  war  with  God  ;  but  he 
is  the  medium  of  reconciliation,  2  Cor.  v.  19;  and  all  true  believers  have 
peace  with  God,  through  our  Lord  Jesus  Christ,  Rom.  v.  I. 

4.  Christ  is  the  way  to  holiness.  "  His  blood  cleanseth  from  all  sin,"  1 
John  i.  7  ;  his   Spirit  sanctifies   the  soul   by  an   application  of  that  blood,  2 


CHRIST.  205 

Thess.  ii.  13;  and  he  "gave  himself  for  us,  that  lie  might  redeem  us  from 

all   iniquity,   and   purify  unto   himself  a  peculiar   people,    zealous   of  good 
works,"  Tit.  ii.  14. 

5.  And  our  blessed  Lord  is  the  way  to  heaven.  His  merit  gives  us  a  title 
to  it;  his  grace  works  in  us  a  fitness  for  it;  his  Holy  .Spirit  leads  us  to  that 
happy  world,  Rom.  viii.  14;  and  by  his  blood  we  shall  enter  with  boldness 
into  the  holiest  place,  Heb.  x.  19. 

II.  "  And  the  truth." 

1.  Jesus  is  the  fountain  of  truth.  All  truth  is  known  to  him,  John  xxi. 
17  ;  all  the  treasures  of  wisdom  are  hid  in  him,  Col.  ii.  3  ;  and  all  the  divine 
truth  that  is  known  in  the  world  has  flowed  from  him. 

2.  He  is  the  revecder  of  truth  :  he  revealed  truth,  in  former  times,  by  his 
holy  prophets  ;  he  revealed  truth  himself,  in  the  days  of  his  flesh,  John  viii. 
12  ;  and  he  sent  his  apostles  to  reveal  the  truth  to  a  dark  and  erring  world, 
Acts  xxvi.  18. 

3.  He  is  the  constant  patron  of  truth.  The  friends  of  truth  are  his 
friends  ;  and  the  enemies  of  truth  are  his  enemies.  His  cause  is  the  cause 
of  truth;  he  contends  for  it ;  and  his  truth  must  finally  triumph:  for  "  he 
shall  bring  forth  judgment  unto  truth,"  or  "victory,"  Isa.  xlii.  3;  Matt. 
xii.  20. 

4.  And  he  is  the  truth  of  all  those  promises,  prophecies,  and  types  of  the 
Messiah  which  are  recorded  in  the  Old  Testament ;  for  they  also  had  their 
accomplishment  in  him,  John  i.  17. 

III.  "  And  the  life." 

1.  Our  blessed  Lord  has  life  in  himself,  John  i.  4;  and  he  is  the  author 
of  life  to  all  created  beings,  both  in  heaven  and  on  earth,  visible  and  invisi- 
ble, John  i.  3;  Col.  i.  16,  17. 

2.  He  is  the  spiritual  life  of  believers.  They  were  quickened  by  him, 
Eph.  ii.  1  ;  they  live  by  faith  in  him,  Gal.  ii.  20  ;  and  the  constant  supplies 
of  their  life  are  derived  from  him,  as  those  of  the  branch  are  derived  from 
the  vine,  John  xv.  5. 

3.  Our  Saviour  is  the  life  of  the  body,  which  "  is  dead  because  of  sin," 
Rom.  viii.  10  ;  but  lie  will  raise  it  from  the  dead  at  the  last  day  ;  for  he  is 
"  the  resurrection  and  the  life,"  John  xi.  24,  25;  his  resurrection  is  a  pledge 
of  ours,  and  because  he  lives  we  shall  live  also,  ver.  19. 

4.  And  he  may  be  called  the  life,  as  he  gives  eternal  life  to  all  who  hear 
his  voice  and  follow  him,  John  x.  27,  28.  Through  him,  "  the  gift  of  God 
is  eternal  life,"  Rom.  vi.  23  ;  and  "  he  that  believeth  on  the  Son,  hath  ever- 
lasting life,"  John  iii.  38;  he  hath  an  undeniable  claim  to  it,  and  a  sweet 
foretaste  of  it  in  his  heart. 

IV.  "No  MAN  COMETH  UNTO  THE  FATHER  BUT  BY  ME;" 

1.  Men  have  no  intercourse  with  the  Father,  in  this  world,  but  by  Jesus 
Christ;  but  through  him  both  Jews  and  Gentiles  have  free  access,  by»one 
Spirit,  Eph.  ii.  18.  In  his  name  they  offer  up  prayer  and  praise,  and  through 
him  the  choicest  blessings  are  sent  down  from  the  throne  of  grace,  lie!). 
iv.  16. 

2.  No  man  when  he  departs  this  life,  can  go  to  the  Father  in  the  heavenly 
world,  but  by  Jesus  Christ.  He  is  gone  before  to  prepare  (he  place  for  us; 
he  will  receive  us  to  himself;  and  in  that  world,  he  will  make  us  kings  and 
priests  unto  God  and  his  Father  for  ever,  Rev.  i.  6. 

3.  Jesus  as  our  Mediator,  stands  between  us  and  the  Father,  1  Tim.  ii. 
5.  He  brings  the  offender  and  the  offended  together;  and  is  the  instrument 
of  restoring  us  to  the  divine  favor  by  the  death  of  the  cross,  Eph.  ii.  16. 


206  CHRIST. 

4.  This  proves  that  the  mediatorial  plan  is  the  only  way  of  salvation  to  a 
sinful  world  ;  and  no  man  ever  was  saved,  and  no  man  ever  will  be  saved, 
on  any  other  plan,  1  Cor.  iii.  11.  The  law  cannot  save  us,  and  therefore  sal- 
vation must  be  by  grace. ;   and  if  by  grace,  then  by  Jesus  Christ,  Eph.  ii.  13. 

INFERENCES. 

1.  We  should  be  thankful  for  Christ,  and  gratefully  bless  God,  for  the  un- 
speakable gift  of  his  Son,  2  Cor.  ix.  15. 

2.  It  is  our  duty,  and  our  privilege,  to  receive  Christ,  in  all  his  sacred  of- 
fices and  characters,  John  i.  11. 

3.  Having  received  him,  we  should  abide  in  him,  John  xv.  4;  and  we 
should  walk  in  him,  in  holiness  and  righteousness  all  the  days  of  our  life, 
Col.  ii.  5. 

4.  Then  we  shall  live  with  him,  and  reign  with  him,  when  time  shall  be 
no  more  ;  and,  with  all  the  redeemed  of  the  Lord,  sing  "blessing,  and  glory, 
and  wisdom,  and  thanksgiving,  and  honor,  and  power,  and  might,  be  unto 
our  God  for  ever  and  ever.     Amen,"  Rev.  vii.  12. 


CHRIST  IN  HIS  ORDINANCES. 

Matthew  xviii.  20. — For  where  two  or  three  are  gathered  together  in  my  name,  there  am  I 
in  the  midst  of  them.     (Sk.) 

The  Saviour  delivered  these  words  for  the  instruction  and  encouragement 
of  his  people,  in  every  succeeding  age  of  the  church.  In  the  preceding 
context  he  supposes  the  case  of  personal  offence  among  his  followers,  and 
gives  special  direction  for  the  amicable  adjustment  of  such  offences.  The 
offended  brother  is  directed  to  endeavor  to  convince,  and  reclaim  the  offen- 
der, by  first  going  to  him  alone,  and  telling  him  of  his  fault;  but  if  he  will 
not  hear  him,  he  must  take  with  him  two  or  three  witnesses  ;  and  if  he  re- 
fuse to  hear  them  and  the  church,  he  must  be  expelled  their  communion  as 
an  incorrigible  transgressor,  ver.  15-17.  And  to  encourage  their  exertions 
in  the  exercise  of  Christian  discipline,  the  Redeemer  informs  them,  that  all 
their  faithful  reproofs  and  decisions,  in  conformity  to  his  instructions,  would 
be  highly  approved  and  ratified  in  heaven,  ver.  18.  He  also  assures  thin, 
that  their  united  prayers  for  the  divine  blessing  in  this  and  every  case,  would 
certainly  be  heard  and  answered  ;  assigning  as  a  reason,  his  own  omnipres- 
ence, which  extends  to  all  the  assemblies  of  his  saints  ; — "  For  where  two 
or  three,"  &c.  In  this  interesting  declaration  we  shall  notice — the  duty  it 
prescribes — the  instruction  it  suggests — and  encouragement  it  affords. 

I.  The  duty  the  text  prescribes  ; — It  is  to  "  gather"  ourselves  "  to- 
gether in  Christ's  name."  This  is  evidently  an  important  obligation ;  and 
implies  that  we  should  meet, 

1.  For  the  purposes  of  his  icorship.  When  we  worship  the  holy  Trinity, 
in  the  unity  of  the  Godhead,  it  should  be  with  profound  reverence,  and  god- 
ly fear,  Psa.  Ixxxix.  7.  We  should  not  carelessly  rush  into  his  sacred  pres- 
ence ;  but  diligently  seek  a  necessary  preparation  of  heart,  for  the  hallowed 
solemnities  of  devotion,  Prov.  xvi.  1  ;  Eccl.  v.  1,2.  As  professing  Chris- 
tians, we  should  faithfully  attend  the  instituted  ordinances  of  Christianity,  to 


CIITIIST.  207 

confess  our  sins  ; — to  acknowledge  the  divine  goodness  ; — to  call  upon  hid 
holy  name ; — to  hear  the  instructions  of  his  word; — to  commemorate  the 
dving  love  of  the  Redeemer; — ml  to  receive  the  communications  of  his 
grace,  Psa.  xxvii.  4,  and  lxiii.  2-5. 

2.  O.i  the  ground  of  his  mediation.  We  cannot  approach  the  Almighty 
in  our  own  names,  because  we  are  sinners,  and  enemies  to  him  in  our  minds, 
and  by  wicked  works,  Rom.  viii.  7,  8.  Nor  is  there  any  name  either  in 
heaven  or  on  earth,  by  which  we  can  come  to  God,  or  be  saved,  but  the  all- 
prevailing  name  of  Jesus  Christ,  Acts  iv.  12.  Through  his  atonement  and 
intercession,  "  a  new  and  living  way  is  consecrated  for  us,"  to  the  "  Father 
of  mercies,"  John  xiv.  6;  Ileb.  x.  19-22.  Whenever  therefore  we  meet 
together  In  his  name,  we  must  have  special  reference  to  his  character  and 
office  ;  and  entirely  trust  in  his  merits  and  mediation,  for  acceptance  with 
God,  and  the  attainment  of  every  blessing,  John  xvi.  23,  24;  Eph.  ii.  12. 

3.  Under  the  influences  of  his  Spirit.  No  worship  can  be  acceptable  to 
God,  but  that  which  is  sincere  and  spiritual.  "God  is  a  Spirit,  and  they 
that  worship  him,  must  worship  him  in  spirit  and  in  truth."  We  must  not 
only  draw  near  to  him  with  our  spirits,  in  the  sincerity  of  our  hearts,  but 
we  must  also  worship  him  under  the  enlightening,  enriching,  and  hallowing 
inlluence  and  power  of  the  Holy  Ghost,  Jude  20.  And  hence  he  is  given 
to  help  our  infirmities, — to  teach  us  how  to  pray, — and  to  make  intercession 
for  us;  that  we  may  "worship  God  in  the  spirit,  rejoice  in  Christ  Jesus, 
and  have  no  confidence  in  the  flesh,"  Rom.  viii.  28,  27  ;  Eph.  ii.  18.  Such 
is  our  duty  ;  let  us  therefore  consider, 

II.  The  instructions  the  text  suggests; — These  are  various  and  im- 
portant ;  but  the  following  points  are  clearly  implied,  and  consequently  claim 
our  particular  attention.     We  learn, 

1.  The  essential  Godhead  of  Jesus  Christ.  His  human  nature  is  neces- 
sarily local  in  its  situation,  and  therefore  can  only  be  in  one  place  at  the 
same  period  of  time.  But  the  Saviour  promises  to  be  in  the  midst  of  all 
his  assemblies,  however  numerous,  and  in  any  and  every  part  of  the  world 
at  the  same  m  >ment  ;  which  evidently  proves  that  he  must  refer  to  his  char- 
acter as  God,  for  in  this  sense  only  can  his  promise  be  true.  As  an  infinite 
Spirit,  his  presence  "fills  both  heaven  and  earth,"  Matt,  xxviii.  2D.  And 
if  he  were  not  essential  God,  why  should  we  meet  in  his  name?  But  be- 
cause "  in  him  dwelleth  all  the  fulness  of  the  Godhead  bodily,"  we  must 
worship  and  "  honor  the  Son,  even  as  we  honor  the  Father,"  John  v.  23. 

2.  The  divine  origin  of  religious  ordinances.  This  appears  from  the 
institution  and  design  of  the  Sabbath,  Gen.  ii.  3. — The  positive  injunctions 
of  the  moral  law,  Exod.  xx.  8-11. — The  Mosaic  dispensation  of  ceremo- 
nies, Deut.  xvi.  16.  The  example  of  Christ  in  the  days  of  his  flesh,  Luke 
iv.  16. — The  united  testimonies  and  examples  of  the  holy  patriarchs,  pro- 
phets, apostles,  and  primitive  Christians,  Psa.  lxxxiv.  2 — 4;  Mai.  iii.  16; 
Luke  xxiv.  53.  Our  moral  obligations  to  God, — the  general  voice  of  Scrip- 
ture,— the  sacred  character  of  religion, — and  the  instructive  language  of  the 
text,  in  whicii  the  Saviour  directs  and  encourages  his  people  to  "  gather" 
themselves  "  together  in  his  name." 

3.  The  comparative  indifference  of  outward  modes  nf  worship.  Under 
the  law,  the  Lord  particularly  appointed  the  various  ceremonies  to  be  used 
by  the  Jews  in  his  worship  ;  but  that  dispensation  is  abolished  by  the  com- 
ing of  Jesus  Christ.  And  though  the  Saviour  taught  the  necessity  and  spir- 
ituality of  the  worship  of  God  as  a  pure  spirit,  he  did  not  enjoin  any  exter- 
nal riles,  as  essential  to   the  acceptance   of  true  devotion,    Luke  xviii.   1  ; 


208  CHRIST. 

John  iv.  23. — In  the  text,  he  does  not  fix  the  time  when,  or  place  where  we 
should  assemble  in  his  name.  Nor  does  he  limit  the  number,  or  prescribe 
the  particular  ceremonies  or  forms,  to  be  adopted  by  his  worshippers. 
These  things  are  comparatively  indifferent,  though  many  attach  oreat  im- 
portance to  them,  John  iv.  20.  But  the  Lord  looks  at  the  heart,  and  when- 
ever, wherever,  and  however  his  people  "  worship  him,  in  the  beauty  of  ho- 
liness," he  is  in  the  midst  of  them,  and  will  show  them  his  salvation.  This 
will  lead  us  to  observe, 

III.  The  encouragement  the  text  affords.  It  is  the  compassionate 
language  of  the  Saviour,  in  which  he  assures  his  followers  of  his  presence 
in  all  their  religious  assemblies.  And  according  to  this  gracious  promise, 
we  are  still  encouraged, 

1.  By  the  infinity  of  his  presence.  His  omnipresence  is  a  doctrine 
highly  consolatory  to  his  people.  By  his  general  or  universal  presence,  he 
fills  all  space,  and  exists  in  all  duration,  Hcb.  xiii.  8. — But  in  the  text  he 
means  his  special  and  gracious  presence,  which  ever  accompanies  the  saints, 
and  inspires  them  with  joy  and  gladness  in  his  ways,  Exod.  xxxiii.  14,15; 
Luke  xxi v.  32.  He  particularly  manifests  himself  unto  them  in  his  wor- 
ship, and  is  perfectly  acquainted  with  the  respective  characters,  motives,  de- 
sires, and  necessities  of  them  that  wait  upon  him,  John  xx.  19-22. 

2.  By  the  certainly  of  his  presence.  His  promise  is  infallible.  It  was 
not  limited  to  the  apostolic  age,  but  has  been  happily  realized  in  every  suc- 
ceeding period  of  the  church.  He  is  never  absent  from  his  ordinances,  for 
nothing  can  prevent  his  being  present  with  his  devout  worshippers.  And 
how  encouraging  is  the  reflection,  that  he  is  with  them  on  every  occasion, 
and  in  every  place,  whether  they  may  be  many  ox  few  !  He  does  not  de- 
spise the  day  of  small  things.  Where  even  "  two  or  three  are  gathered  to- 
gether in  his  name,"  whether  they  be  rich  or  poor,  learned  or  illiterate,  he  is 
certainly  "  in  the  midst  of  them."   • 

3.  By  the  efficacy  if  his  presence.  Without  the  presence  of  Christ,  the 
assemblies  of  Iris  fullowers  would  ever  be  barren  and  unprofitable.  But  ac- 
cording to  his  word,  he  is  always  with  them,  and  that  to  do  them  good.  He 
assists  their  devotions — answers  their  prayers — and  fulfils  their  desires.  He 
possesses  an  infinite  plenitude  of  grace,  and  in  his  ordinances  he  communi- 
cates his  blessings  to  them  that  unite  in  his  worship.  He  enlightens  the  ig- 
norant— pardons  the  penitent — strengthens  the  weak — succors  tire  tempted — 
comforts  the  sorrowful — establishes  the  wavering — and  renders  to  all  a  por- 
tion of  grace  in  due  season,  which  frequently  induces  them  to  exclaim, 
"Lord,  it  is  good  for  us  to  be  here." 

We  may  infer  from  this  subject, 

1.  The  public    means  of  grace  are  inestimable   privileges,  Psa.  lxxxiv.  l\ 

2.  The  sin  and  folly  of  neglecting  the  worship  of  God,  Heb.  x.  25. 
And, 

3.  The  duty  and  blessedness  of  meeting  in  Christ's  name,  Isa.  xl.  31. 


CHRIST.  209 

CHRIST'S  TRANSFIGURATION. 

Matthew  xvii.  1,  2. — And  after  six  days,  &c.     (II.) 

Jesus  Christ  appeared  in  this  world  in  the  form  of  a  servant;  yet  some- 
times the  rays  of  his  divine  glory  shone  forth  with  peculiar  splendor,  and 
declared  him  to  be  the  Prince  of  Life  and  the  Lord  of  Glory.  This  was  the 
case  at  his  transfiguration  on  the  mount,  in  the  presence  of  Peter,  James, 
and  John.  "  His  face  shone  as  the  sun,  and  his  raiment  as  white  as  the 
light." 

Let  us  consider, 

1.  Some  important  facts  which  are  established  by  the  transfiguration  of 
Christ. 

1.  That  he  is  the  Son  of  God,  and  a  Mediator  between  God  and   sinners. 

At  his  transfiguration,  a  voice  was  heard  out  of  the  cloud,  saying,  This  is 
my  beloved  Son,  &c. ;  Matt.  xvii.  5;  a  plain  intimation  that  Christ  is  a  di- 
vine person,  and  the  Saviour  of  sinners. 

There  are  three  Persons  that  have  communion  in  the  same  Divine  Nature, 
and  are  one  God  ;  and  the  distinction  between  the  first  and  second  Persons 
of  the  Trinity  is  set  forth  in  scripture  by  the  relation  of  Father  and  Son. 
The  Son  is  of  the  same  substance  with  the  Father,  and  has  communion  with 
him  in  all  his  infinite  perfections  :  he  is  his  only  begotten  Son  ;  John  i.  14; 
and  the  Jews  attempted  to  kill  him,  because  he  called  God  his  Father,  &c. 
John  v.  18. 

God  here  calls  him  "his  beloved  Son,"  and  he  takes  the  highest  compla- 
cency and  pleasure  in  him;  he  was  with  him  from  eternity,  and  daily  his 
delight.     Prov.  viii.  23,  30,  31.     He  loveth  him,  &c.     John  iii.  35. 

He  is  well  pleased  with  him  in  the  accomplishment  of  our  salvation:  it  is 
in  Christ  that  God  reveals  his  justice,  wisdom,  and  love,  in  the  highest  per- 
fection :  he  has  obeyed  the  law  in  precepts  and  penalties,  and  made  full  satis- 
faction to  God  for  the  sins  of  mankind.  It  pleased  the  Lord  to  bruise  him, 
&c.  Isaiah  liii.  10.  How  divine  and  able  a  Saviour  is  Christ !  He  is 
Emanuel,  &c.     Heb.  i.  3. 

He  is  the  messenger  of  his  Father's  love;  we  are  to  "hear  him."  He 
has  revealed  to  us  the  Father's  intentions  to  save  mankind  by  the  merit  of 
the  cross;  John  iii.  16;  he  has  declared  that  the  greatest  sinners  may  be 
pardoned  and  saved ;  he  has  promised  the  Holy  Ghost  to  assist  us  in  the 
work  of  salvation;  John  xvi.  7,  8  ;  he  has  told  his  followers  that  they  shall 
have  his  presence  with  them  upon  earth  ;  that  after  death  they  shall  be  ad- 
vanced to  the  kingdom  of  heaven;  that  their  bodies  shall  be  raised  from  the 
grave,  and  clothed  with  the  robes  of  immortality  and  glory  ;  and  that  they 
shall  be  for  ever  with  the  Lord.     John  xiv.  3. 

The  great  God  is  well  pleased  with  all  those  who  fly  to  Christ  for  salva- 
tion.    John  vi.  40. 

2.  His  transfiguration  is  an  evidence  that  he  will  come  from  heaven  at  the 
last  day,  with  great  power  and  majesty.  2  Peter  i.  16,  17,  18.  Though 
Christ  is  man,  yet  the  fulness  of  the  Godhead  bodily  dwells  in  him  :  and  if 
the  Godhead  diffused  such  a  lustre  over  his  body  at  his  transfiguration,  what 
superior  brightness  will  it  spread  over  his  humanity  when  he  comes  to  judge 
the  world  ! 

When  Christ  was  transfigured,  Moses,  the  giver  of  the  Jewish  law,  and 
Elias,  the  restorer  of  it  from  many  gross  corruptions,  appeared  witli  him  in 
glory,  to  teach  us  that  the  gospel  is  a  more  excellent  institution  than  the  law  ; 
27 


210  CHRIST. 

and  that  Christ  will  be  attended  with  millions  of  angels  and  saints  when  he 
comes  to  judge  the  world.     Luke  ix.  30,  31. 

Though  Christ  lived  in  low  circumstances  while  he  was  upon  earth,  ac- 
companied by  poor  fishermen,  yet  the  glorified  saints  and  angels  will  attend 
him  at  the  last  great  day.  Matt.  xxv.  31  ;  Jude,  verse  14.  Then  he  will 
raise  the  bodies  of  the  saints,  publicly  own  them  for  his  people,  and  put  them 
in  possession  of  eternal  life.     Matt.  xxv.  34. 

He  will  judge  the  wicked,  and  condemn  them  to  eternal  torments.  Matt. 
xxv.  41. 

O  what  a  joyful  and  terrible  day  will  this  be  !  How  will  the  awful  solem- 
nities of  it  turn  to  the  honor  of  Christ  our  Redeemer!     2  Thess.  i.  10. 

3.  His  transfiguration  is  a  pledge  and  emblem  of  the  future  glorification 
of  the  saints ;  he  is  their  pattern  and  example,  both  in  their  sanctification  and 
glorification. 

Though  their  bodies  turn  to  dust,  they  shall  be  raised,  and  richly  endowed 
with  divine  and  heavenly  qualities;  he  himself  is  the  first  fruits  from  the 
dead.      1  Cor.  xv.  20. 

What  divine  beauty  and  lustre  shall  the  bodies  of  the  saints  be  clothed 
with,  when  they  shall  resemble  the  body  of  Christ,  the  Lord  of  glory  ! 
Phil.  iii.  21.  They  shall  be  so  refined  from  all  gross  qualities,  as  to  resemble 
a  spirit  in  their  nature :  they  shall  be  strong,  lively,  and  active,  and  no  hin- 
derance  to  the  soul  in  its  holy  desires  and  operations. 

They  shall  see  Christ  in  his  glory.  Col.  iii.  4.  They  now  see  him  by 
faith,  and  in  the  ordinances  of  the  gospel :  but  then,  face  to  face.  1  Cor. 
xiii.  12. 

II.  Make  some  observations  upon  the  event,  and  the  circumstan- 
ces  ATTENDING    IT. 

1.  God  is  sometimes  pleased  to  grant  unto  his  children  very  blessed  mani- 
festations of  his  presence  and  love,  before  he  brings  them  into  a  state  of  pe- 
culiar suffering.  God  here  owns  Christ  for  his  Son,  before  he  suffers  and 
dies. 

2.  The  sight  of  Christ's  glory  is  delightful  to  the  saints.  All  the  perfec- 
tions of  God  shine  with  the  brightest  lustre  in  the  person  of  Christ.  Col.  i. 
15.  The  disciples  were  delighted  with  the  views  of  his  glory,  and  said,  It 
is  good  for  us  to  be  here  ;  and  wished  to  make  three  tabernacles,  and  there 
to  abide.     Verse  4. 

3.  When  the  Lord  reveals  the  divine  glory  to  his  saints,  their  minds  are 
impressed  with  a  holy  awe  of  his  greatness  and  majesty. 

When  God  revealed  himself  in  a  vision  to  Jacob,  "  he  was  afraid,"  &c. 
Gen.  xxviii.  17. 

At  such  seasons  the  saints  behold  his  all-sufficiency,  and  sink  into  their 
own  nothingness :  his  majesty  and  greatness,  which  fills  them  with  humility 
and  self-abasement;  his  perfect  purity,  filling  them  with  a  sense  of  their  own 
vileness. 

When  the  disciples  saw  the  cloud  which  overshadowed  them,  and  heard 
God's  voice,  they  fell  on  their  face,  and  were  sore  afraid.     Verse  5,  6. 

4.  The  Saviour  delights  in  comforting  his  people  upon  earth,  as  well  as  to 
save  and  bring  them  to  heaven. 

When  the  disciples  were  terrified  at  the  displays  of  divine  majesty  upon 
the  mount,  Jesus  came  to  them,  and  said  unto  them,  Arise,  be  not  afraid. 
Verse  6,  7. 

The  heart  of  Christ  is  full  of  tenderness  towards  his  children,  and  he  de- 
lights in  speaking  peace  to  them.     Be  of  good  cheer,  said  he.     Matt.  xiv. 


CHRIST.  211 

27.  Fear  not,  little  flock.  Luke  xii.  32.  Let  not  your  heart  be  troubled. 
John  xiv.  1.     And,  Peace  I  leave  with  you,  &c.     John  xiv.  27. 

Though  Christ  is  now  absent  from  his  saints,  as  to  his  bodily  presence, 
yet  he  often  comforts  them  in  the  ordinances  of  the  gospel,  and  revives  them 
with  the  sweet  promises  of  his  grace ;  he  speaks  to  them  by  his  Spirit,  and 
conveys  peace  and  comfort  to  their  hearts. 

After  these  things,  Jesus  and  his  disciples  came  down  from  the  moun- 
tain :  the  vision  was  at  an  end,  and  the  glorious  scene  was  finished.  Matt. 
xviL  9. 

5.  The  presence  of  Christ  with  his  saints  here  is  but  of  short  duration, 
and  subject  to  many  interruptions. 

Having  enjoyed  the  presence  of  Christ  for  a  season  in  his  ordinances,  they 
come  down  from  the  mount  of  vision,  into  the  valley  of  the  world,  and  are 
employed  about  the  concerns  of  life. 

This  glimpse  of  the  Redeemer's  glory,  is  an  emblem  of  that  immediate, 
full,  and  everlasting  vision  of  his  glory,  with  which  the  saints  shall  be  blessed 
in  the  kingdom  of  God.     For, 

6.  Their  enjoyment  of  his  presence  there  will  be  everlasting:  it  will  never 
be  interrupted  by  sin.  They  shall  be  so  filled  with  a  sense  of  his  love  to 
them,  that  they  will  always  love  and  serve  him  with  the  greatest  vigor ;  and 
their  hearts  will  never  wander  from  him.  They  shall  be  for  ever  with  him. 
1  Thess.  iv.  17. 

III.  Apply  what  has  been  delivered. 

1.  If  Christ  is  the  Son  of  God,  and  the  Saviour  of  sinners,  we  may  infer 
the  happiness  of  those  who  trust  in  him  by  faith.  As  God  and  man,  in  one 
person,  he  is  a  glorious  Saviour,  suited  to  the  wants  and  necessities  of  guilty 
sinners. 

As  their  Priest,  he  has  satisfied  divine  justice  for  their  sins :  they  are 
united  to  Christ,  and  their  sins  are  pardoned. 

As  their  Prophet,  he  teaches  them  divine  things ;  yea,  the  whole  will  of 
God.     And, 

As  their  King,  he  guards  them  in  all  dangers,  and  enables  him  to  overcome 
sin,  Satan,  and  the  world. 

They  have  peace  with  God,  through  the  atonement  of  Christ. 

They  are  the  sons  of  God,  through  faith  in  his  blood. 

And  in  virtue  of  that  blood,  they  shall  have  admission  into  the  beatific  pre- 
sence of  God  in  heaven,  where  there  are  fulness  of  joy,  and  pleasures  for 
evermore. 

2.  If  the  transfiguration  of  Christ  is  a  pledge  of  the  saint's  future  glory, 
the  consideration  of  it  should  raise  them  superior  to  the  sorrows  of  the  pre- 
sent state. 

How  happy  are  they  who  are  one  with  Christ,  and  are  the  heirs  of  salva- 
tion !  They  shall  be  enriched  with  the  same  glory  which  Christ  now  pos- 
sesses in  heaven. 

Their  number  upon  earth  appears  to  be  but  few ;  but  in  heaven  there  will 
not  only  be  Moses  and  Elias,  a  few  humble  worshippers,  but  the  •'general 
assembly,"  and  whole  "church  of  the  first  born,"  even  an  "innumerable 
company,"  saying,  Salvation  to  our  God,  who  sitteth  upon  the  throne,  and 
unto  the  Lamb  for  ever.     Rev.  vii.  9,  10. 


$12  CHRIST. 

CHRIST  THE  ONLY  SOURCE  OF  LIFE  AND  BLESSEDNESS.. 
John  xi.  25. — Jesus  said  unto  her,  I  am  the  resurrection  and  the  life.     (Pr.) 

Few  families,  even  among  the  godly,  have  been  so  eminently  distinguished 
as  was  the  family  at  Bethany.  There  it  was  that  Lazarus  and  his  sisters 
lived,  whom  Jesus  loved,  and  where  he  spent  many  a  happy  hour. 

In  this  beloved  family,  the  brother  was  sick,  and  tidings  were  sent  to  Je- 
sus. The  disciples  did  not  wish  to  visit  Bethany  for  fear  of  the  Jews;  but 
Jesus  went:  and  the  text  relates  a  part  of  his  conversation  with  Martha,  as 
he  approached  the  village. 

There  is  a  great  depth  in  many  of  the  sayings  of  our  Lord,  which  ren- 
ders them  difficult  to  be  understood  ;  and  it  seems  by  Martha's  answer, 
that  she  did  not  wholly  comprehend  his  meaning  on  the  present  occasion, 
verse  27. 

I.  Endeavor  to  explain  the  subject. 

The  general  design  of  our  Lord  was  to  fix  the  faith  of  Martha  on  himself, 
as  the  fountain  of  life,  of  all  life,  both  natural  and  spiritual. 

More  particularly — 

1.  The  words  were  designed  to  correct  an  error  in  Martha's  judgment; 
for  she  spoke  as  if  his  power  was  limited  to  time. It  was  his  inten- 
tion to  raise  Lazarus,  and  he  desired  to  do  it  in  answer  to  faith  ;  but  her  ex- 
pectations seemed  to  be  very  low. "  If  thou  hadst  been  here,  my 

brother  had  not  died :  but  I  know  that  even  now,  whatsoever  thou  wilt  ask 

of  God,  God  will  give  it  thee :"  ver.  21,  22. This  was  saying  little 

more  of  Jesus,  than  might  have  been  said  of  another  prophet :  he  therefore 
leads  her  to  consider  himself  not  merely  as  the  medium,  but  the  fountain  of 

life,  and  the  author  of  eternal  salvation.- She  believed   that  he  would 

raise  him  up  at  the  last  day  ;  but  our  Lord  intimates  that  he  could  at  any 
time  raise  him  up  ;  and  she  was  required  to  believe  this. 

2.  His  calling  himself  the  resurrection,  was  designed  to  correct  another 
error  which  she  seemed  to  entertain,  as  if  his  power  could  only  have  pre- 
vented the  death  of  her  brother  Lazarus. This  Mary  dwelt  upon,  as 

\vell  as  Martha,  and  the  Jews  likewise  with  unbelief:   ver.  32 — 37. 

But  his  calling  himself  "  the  resurrection,"  was  like  saying,  My  power  is 
not  limited  merely  to  prevention ;  I  come  not  so  much  to  prevent  as  to  re- 
store.  Christ  did  not  interpose  to  prevent  the  fall,  but  to  restore  us 

from   its  ruins  ;  to  seek   and  to  save  the  lost. He   does  not  prevent 

our  dying;  but  he  brings  us  back  from   death  and  the  grave.   Hos.  xiii.  14. 

3.  In  calling  himself  the  life,  he  intended  to  carry  the  idea   still  farther. 

The  first  means  restoring  to  life,  but  the  last  the  perpetuity  of  that  life. 

• — Christ  not  only  raises  his  people  from  the  dead,  but  he  is  their  life  when 
raised.  He  is  not  only  the  way  to  heaven,  but  the  very  life  of  heaven  it- 
self. John  xiv.  6,  Col.  iii.  4. 

4.  The   resurrection  and  the  life  of  which  he  speaks,  represents  more 

than  the  simple  fact  of  raising  Lazarus. The  life  which  he  received 

On  his  resurrection  was  only  corporeal,  and  he  was  still  liable  to  die  again : 
but  that  of  which  our  Lord  speaks  is  common  to  all  believers  as  the  two  fol- 
lowing sentences   explain  it. "He   that  believeth  in  me,  though  he 

were  dead,  yet  shall  he  live  ;  and  whosoever  liveth,  and  believeth  in  me, 
shall  never  die."     It  therefore  means  a  resurrection  to  immortal  life. 

II.  Contemplate  the  leading  truth  in  the  text  ;  namely,  that 
Christ  is  the  only  source  of  life  to  fallen  creatures. 


CHRIST.  213 

God  is  the  fountain  of  life  to   creatures,  considered  merely  as  such;  bat 

where  that  life  is  forfeited  and  lost,  Christ  is  the  only  restorer  of  it. 

He  is  described  as  that  life  which  is  the  light  of  men,  ch.  i.  4.  He  quick- 
eneth  whom  he  will,  v.  21:  and  those  who  live,  must  live  by  faith  in  him. 
Gal.  ii.  20. 

The  world  since  the  fall  is  like  the  valley  of  vision,  or  a  field  of  slaughter, 
some  years  after  a  battle,  covered  with  the  slain.  Ezek.  xxxvii.  Angels 
might  ask,  can  these  dry  bones  live  ?  If  they  can,  it  must  not  be  by  any  hu- 
man power,  oh  Lord  God  thou  knowest! Prophets,  angels,  minis- 
ters would  despair ;  but  Jesus  is  the  resurrection  and  the  life. 

In  various  senses  we  may  he  said  to  be  dead :  more  particularly — 

1.  We  are  spiritually  dead,  as  the  Prodigal  was  when  lost  to  his  father. 
•"  This  my  son,"  said  he,   "  was  dead,  ami  is  alive  again  ;   was  lost,  and  is 

found." By  nature  we  are   like  dead   bodies,  without  any  soul   for 

what  is  good  and  heavenly;  we  have  no  desire  after  God,  or  spiritual  objects. 
Ephes.  ii.  1. 

But  Christ's  death  brings  life  to  the  soul ;  through  his  atoning  sacrifice, 
the  Spirit  of  life  in  Christ  Jesus  breathes  upon  the  dry  bones,  and  they  live; 
and  there  was  no  other  consistent  way  in  which  this  life  could  be  imparted. 

God  would  not  have  given  his  Holy  Spirit,  but  for  Christ's  sake : 

if  I  co  not  away,  said  he,  the  Comforter  will  not  come.  Hence  the  great 
effusion  on  the  day  of  pentecost.     Acts  i.  4,  8. 

2.  We  are  dead  legally,  as  well  as  spiritually,  dead  in  law  as  well  as  in 
fact. As  sinners  we  were  under  the  sentence  of  death  and  condem- 
nation, to  be  banished  forever  under  the  curse ,  and  all  the  threatnings  of 
God's  righteous  law  stood  against  us.   Gal.  iii.  10. 

But  through  the  mediation  of  Christ,  those  who  believe  in  him  shall  not 
come  into  condemnation,  but  are  passed  from  death  unto  life.  John  v.  24.— 

They  come  out  of  their  graves,  like  Lazarus;  and  their  being  forgiven 

all  trespasses,  is  equivalent  to  the  command,   "  Loose  him  and  let  him  go." 

Christ  was  treated  for  our  sake  as  if  he  had  been  a  sinner,  and  that 

we  for  his  sake  might  be  treated  as  righteous.  2  Cor.  v.  21. 

3.  We  are  all  subject  to  corporeal  death ;  and  though  we  should  have  been 
raised,  whether  Christ  had  died  or  not,  yet  not  to  life,  but  to  endure  the  sec- 
ond death;  to  be  carried  from  prison  to  judgment,  and  there  to  receive  our 
everlasting  doom.  John  v.  29. 

But  believino-  in  Christ,  and  receiving  the  atonement,  we  are  made  one 
with  him,  and  shall  rise  with  him,  and  sit  with  him  in  heavenly  places. 
Ephes.  ii.  6. Our  resurrection  to  eternal  life  is  a  part  of  his  media- 
torial undertaking,  and  is  secured  by  the  promises  which  he  has  made  to  them 
that  love  him.  John  v.  27 — 29,  vi.  39. 

4.  Through  the  mediation  of  Christ,  each  of  these  kinds  of  life  becomes 

perpetual. Our  being  delivered  from  the  curse  will  be  perpetual : 

"There  is  no  condemnation  to  them  that  are  in  Christ  Jesus — they  shall  nev- 
er come  into  condemnation." Being  quickened  also  from  a  death   in 

sin,  we  shall  die  no  more  :  "  because  I  live,  ye  shall  live  also." Being 

raised  up  at  the  last  day,  we  shall  live  for  ever.  There  is  "  no  more  death,' 
no  sorrow  or  pain,  but  all  tears  shall  be  wiped  away.   Rev.  xxi.  4. 

If  we  wish  to  die  and  be  lost,  therefore,  we  shall  turn  away  from  Christ, 
and  make  light  of  him;  shall  prefer  the  things  of  the  present  world  to  his 
gospel  and  salvation,  and  depend  on  our  own  righteousness,  to  the  rejection 
of  his  righteousness. 

If  we  desire  to  live,  we  must  believe  in  Jesus,  come  to  hira,  and  make  him 
our  all  in  all-  John  iii.  36. 


214  CHRIST. 

CHRIST'S  FAREWELL  TO  HIS  DISCIPLES. 

John  xvi.  16. — A  little  while  and  ye  shall  not  see  me :  and  again,  a  little  while  and  ye  shaf! 
see  me,  because  1  go  to  the  Fathei.     (Pr.) 

This  is  part  of  the  last  tender  discourse  of  our  Lord  to  his  disciples, 
which  was  omitted  by  the  other  Evangelists,  but  is  given  us  by  John.  His 
design  throughout  the  whole  of  his  address  is  to  reconcile  their  minds  to  his 
departure,  and  to  arm  them  against  future  troubles.  Such  also  is  the  kind 
intention  in  the  words  of  our  text. 

Our  Lord's  meaning,  however,  was  not  plain  to  the  disciples;  for  they  did 
not  fully  understand  him.  He  therefore  took  occasion  to  explain  himself; 
and  the  explanation  extends  to  ver.  27. 

I.  Endeavor  to  illustrate  the  subject — 

In  general,  it  has  a  double  aspect,  a  dark  side,  and  a  bright  one — 

1.  Notice  the  dark  part  of  the  subject.  Our  Lord's  first  sentence  seems 
plainly  to  refer  to  his  death  :  "  ye  shall  not  see  me."  In  the  course  of  five 
or  six   days  at  most  he  would  be  taken  from  them,  and  they  would  be  left 

alone.- His  farther  explanation  of  this  is  given  in  ver.  20  :  they  should 

"  weep  and  lament."  This  indeed  they  did,  not  only  as  having  lost  him 
whom  their  souls  loved,  but  as  being  nonplused  as  to  all  their  future  hopes 

and  prospects. Their  feelings  must  have   been  what  ours  would    be,. 

if  something  were   to  transpire  which  would  seem   to  prove  that  there  was 

nothing  true  in  religion. They  walked  about,  not  knowing  what  to 

do  with  themselves  :  they  communed,  and  were  sad.  Luke  xxiv.  21.. 

While  this  was  the  case,  the  world  triumphed,  the  enemy  rejoiced,  and  were 
ready  to  say,  See  now  what  is  become  of  your  Messiah — where  now  is  your 
God! 

2.  Let  us  view  the  bright  part  of  the  subject.' Though  the  situa- 
tion of  the  disciples  was  very  painful,  it  should  not  be  of  long  continuance  : 
"  a  little  while  and  ye  shall  see  me." ■ — Does  he  mean  at  his  resurrec- 
tion ?     It  would  seem  so  but  for  the  last  clause,  and   the  context — '-because 

I  go  to  the  Father." —  ■ If  it  be  understood  of  their  seeing,  him  with 

their  bodily  eyes  after  his  resurrection,  his  going  to  the  Father  would  rather 
be  a  reason  of  the  reverse,  as  in  ver.  10.  It  is  not  therefore  with  their  bod- 
ily eyes  that  they  were  to  behold  him,  though  that  was  true  for  a  little  time, 
but  with  the  eyes  of  their  mind  which  from  that  time  should  be  greatly  irra- 
diated :  on  his  departure  a  flood  of  light  should  be  poured  upon  them.  In 
confirmation  of  this  sense  of  the  passage,  the  enjoyment,  promised  was   to 

remain  with  them;  "no  man   shall  take  it  from  you."- The  whole 

context  agrees  with  this  construction  :  when  the  eyes  of  their  understanding 
were  opened,  this  promise  was  fulfilled, 

3.  Observe  the  similitude  by  which  the  whole  subject  is  illustrated1,  verse 

21,  22. The  joy  that  should  follow  on  Christ's  going  to  the  Father 

should  be  so  great,  that  it  should  make  them  forget  as  it  were   their  sorrow. 

The  little  church  of  Christ  was  then  like  a  woman   in  travail ;  it 

Was  also  the  hour  of  Christ's  travail,  and   they  most  be  in    travail  with   him.. 

But  when  they  come   to  see   the  fruits  of  all,  they  remember  no 

more  the  anguish.  Their  natural  attachments  to  him  after  the  ilesh,  were 
henceforth  swallowed  up  in  spiritual  and  holy  joy.  2  Cor.  v.  16. 

4.  The  advantages  arising  from  Christ's  going  to  the  Father,  are  also  ex- 
hibited for  the  purpose  of  reconciling  the  disciples  to  his  departure*  ver.  23 


CHRIST.  215 

— 27. There  are  three  things  in  particular  respecting  our  Lord's  de- 
parture, that  are  worthy  of  notice — 

1.  Our  being  allowed  and  directed  henceforward  to  make  use  of  his  name 
in  our  approaches  to  the  Father. While  lie  was  upon  earth,  the  dis- 
ciples presented  all  their  requests   to   him  ;  or  if  to  the   Father,   no   special 

mention   was   made  of  the  name  of  Jesus. But  now,  after  his    soul 

had  been  made  an  offering  for  sin,  his  name  shall  be  the  plea:  and  thus  we 
are  furnished  with  a  plea  the  most  powerful  and  efficacious. 

2.  A  flood  of  light  was  from  hence  poured   upon  the  church. A 

fulfilment  of  the  prophecies  would  elucidate  the  various  important  events 
that  had  taken  place,  and  the  Holy  Spirit  was  also  given  them  in  great  abun- 
dance. 

3.  Christ's  intercession  on  our  behalf  is  also  promised  as  one  of  the  ben- 
efits consequent  on  his  departure,  ver.  26,  27  ;  and  hence  the  comfort  it  was 
intended  to  impart. 

II.  Apply  the  subject  to  ourselves. 

f.  We  may  expect,  in  common  with  the  disciples  of  Jesus,  to  have  a  por- 
tion of  tribulation,  or  a  time   to  weep   and  lament. There   are  also 

special  times  for  this,  and  when  the  world  rejoice  :  times  when  the  cause  of 
Christ  seems  to  be  run  down  and   going  to  ruin,  through  persecutions  from 

without,  or  contentions  from  within. The  whole  of  the  christian  life 

is  in  some  degree  a  time  of  weeping  and  mourning,  while  the  men  of  the 
world  appear  to  be  cheerful  and  happy. 

2.  We   may  take   comfort  in  this,  it  is  but  for  a  little  time.     At  most  it 

cannot  be  long,  and  God  shortens  many  of  our  sorrows  even  here. 

The  disciples  did  not  leave  the  world,  till  they  had  their  sorrow  turned  into 
joy ;  and  we  may  also  live  to  see  many  of  our  troubles  end.  Psa.  xl.  1. 

3.  It  is  our  duty  and  happiness  to  believe  the  promise,  without  knowing 

how  it  shall  be  accomplished. The  disciples  knew  not  how,  but  they 

were  told  that  their  sorrow  should  be  turned  into  joy,  and  it  was  so. 

We  know  not  the  ways  of  this  world,  nor  the  ways  of  God,  and  less  still 
of  the  world  to  come  :  yet  we  are  required  to  believe. 

4.  All  the  advantages  arising  from  Christ's  going  to  the  Father,  apply  to 
us  as  well  as  to  the  primitive  disciples ;  and  it  is  our  duty  and  interest  to  avail 

ourselves  of  them. To  make  use  of  Christ's  name,  in  praying  for 

our  own  souls,  or  for  his  cause  ;  to  walk  by  the  light  which  is  now  shed 
abroad,  to  pray  for  large  measures  of  the  Holy  Spirit ;  and  to  take  encour- 
agement from  his  intercession  to  pray  for  spiritual  blessings,  assured  that 
him  the  Father  heareth  always. 

What  an  awful  reverse  to  all  this,  is  the  state  of  the  unbelieving  sinner. 
John  xii.  35. 


OUR  LORD'S  DESIRE  TO  BE  GLORIFIED  IN  HEAVEN. 

John  xvii.  4,  5.— I  have  glorified  thee  on  the  earth :  I  have  finished  the  work  which  thou 
eavest  me  to  do.  And  now,  O  Father,  glorify  thou  me  with  thine  own  sell',  with  the 
glory  which  I  had  with  thee  before  the  world  was.     (S.  S.) 

The  promises  of  God  do  not  supersede  the  use  of  prayer — 
They  are  rather  encouragements  to  it,  as  being  a  guide  to  our  desires,  and 
the  ground  of  our  hopes — 


216  CHRIST. 

It  is  necessary  on  our  part  in  order  to  obtain  the  performance  of  them — 
Ezek.  xxxvi.  37. 

The  necessity  was  laid  upon  our  Lord  himself — Ps.  ii.  7. 

Hence,  in  his  last  moments,  he  prays  for  his  promised  reward — 

I.  Our  Lord's  appeal. 

Christ  acted  in  the  capacity  of  a  servant — 

He  considers  now  his  work  as  completed,  and  speaks  of  it  in  that  view — 

He  appeals  to  the  Father. 

1.  That  he  had  "  glorified  him  on  earth'' — This  he  did. 

In  his  life. 

The  whole  of  his  life  was  conformed  to  the  divine  will — 

Not  the  smallest  blemish  could  be  found  in  it — 

In  his  doctrine. 

He  declared  the  Father  to  the  world — 

He  directed  persons  to  himself  only  as  the  way  to  the  Father — 
In  his  miracles. 

These,  though  wrought  by  his  own  power,  were  ascribed  to  the  Father — 
John  xiv.  10. 

Hence  the  Father  was  particularly  glorified  by  them — Matt.  ix.  8. 
In  his  death. 

In  this  he  most  eminently  glorified  the  Father — John  xiii.  31,  32. 
Even  Peter  in  his  death  is  said  to  glorify  God — John  xxi.  19. 
Much  more  did  Jesus  both  in  the  manner  and  end  of  it — 
2.  That  he  had  "  finished  the  work  which  had  been  given  him  to  do." 
He  had  fulfilled  the  law. 
This  was  part  of  his  commission — 

It  was  necessary  that  he  should  fulfil  it,  both  that  the  law  might  be  honor- 
ed, and  that  a  righteousness  should  be  wrought  out  for  us — 
He  did  fulfil  it  in  every  point — 
He  had  satisfied  the  demands  of  justice. 

He  had  undertaken  to  expiate  sin  by  the  sacrifice  of  himself — 
It  was  necessary  he  should  do  so  as  our  surety — 
He  did  it  by  bearing  our  sins  in  his  own  body  on  the  tree — 
He  paid  our  debt  to  the  uttermost  farthing — 
He  had  introduced  a  new  dispensation. 
He  had  fulfilled  and  abrogated  the  Mosaic  ritual — 
He  had  set  up  the  kingdom  of  God  among  men — 
He  had  commissioned  and  qualified  men  to  carry  it  on — 
This  appeal  afforded  him  just  ground  for  the  petition  he  proceeded  to  offer. 
II.  The  petition  he  grounds  upon  it. 
He  had  before  prayed  to  be  glorified  on  earth,  ver.  1. — 
He  now  prays  to  be  glorified  in  heaven — 
He  had  a  glory  with  the  Father  before  the  world  was. 
He  was  from  eternity  with  God — John  i.  1. 
As  God  he  had  equal  glory  with  the  Father — 
This  glory  he  had  laid  aside. 
He  veiled  his  godhead  in  human  flesh — 

Being  in  the  form  of  God  he  took  on  him  the  form  of  a  servant — 
Hence  he  is  said  to  have  "made  himself  of  no  reputation" — 
He  now  desired  to  resume  it. 

The  ends  for  which  he  had  laid  it  aside  were  accomplished — 
It  was  therefore  expedient  that  he  should  resume  it — 
He  prayed  that  his  human  nature  might  be  exalted  to  a  participation  of  it 


CHRIST.  217 

This  had  been  promised  to  him — Ps.  xvi.  10,  11. 
And  it  was  now  about  to  be  conferred  upon  him — Phil.  ii.  9. 
This  petition  was  highly  reasonable  as  grounded  on  the  foregoing  appeal. 
He  had  left  heaven  to  promote  the  Father's  glory — 
He  ought  therefore  to  return  to  it  for  his  own  glory — 
It  was  right  that  his  body,  which  had  been  the  instrument  whereby  the 
Father  was  glorified,  should  itself  be  glorified  with  the  Father — 
Infer, 

1.  How  easy  is  it  to  see  who  are  real  christians  ! 

Every  true  christian  follows  Christ,  and  walks  as  he  walked — 
But  the  end  and  aim  of  Christ's  life  was  to  glorify  the  Father — 
Here  then  is  a  plain  line  of  distinction  whereby  we  may  judge — 
May  we  all  dread  the  doom  of  the  unprofitable  servant! — 
May  we  begin  the  work  assigned  us  in  good  earnest ! — 
May  we  on  our  death-bed  be  able  to  make  the  same  appeal,  and  offer  a 
similar  petition  to  that  in  the  text ! — 

2.  What  ground  of  consolation  is  there  for  true  penitents  ! 
The  work  assigned  to  Christ  was  to  redeem  a  lost  world  — 

He  perfected  that  work,  so  that  nothing  need  or  can  be  added  to  it — 
Let  penitents  then  confide  in  him,  and  rejoice  in  his  salvation — 

3.  How  blessed  is  the  end  of  the  christian's  labors  ! 

He  here  labors  much  and  suffers  much  for  God's  glory — 

But  soon  he  shall  be  glorified  with  God  himself — 

He  shall  continue  to  enjoy  that  glory  when  the  world  shall  be  no  more — 

Let  christians  then  look  forward  to  the  end  with  joy. 


DEITY  AND   ATONEMEx\T   OF  CHRIST. 

Heb.  i.  3. — Who  being  the  brightness  of  his  glory,  and  the  express  image  of  his  person,  and 
upholding  all  things  by  the  word  of  his  power,  when  he  had  by  himself  purged  our  sins, 
sat  down  on  the  right  hand  of  the  Majesty  on  high.     (Pr.) 

Some  of  the  earliest  corruptions  of  Christianity  consisted  in  entertaining 
low  thoughts  of  the  person  and  work  of  Christ :  had  it  been  otherwise, 
much  that  is  found  in  this  epistle  would  have  been  irrelevant.  We  have 
cause  however  to  be  thankful  for  what  rose  out  of  these  corruptions,  both 
in  this  epistle  and  the  gospel  of  John. 

The  text  contains  a  divinely  magnificent  account  of  the  person  and  work 
of  Christ,  partly  in  relation  to  his  antecedent  character,  or  what  he  was 
originally  ;  partly  to  his  taking  on  him  the  office  of  a  priest,  to  purge  away 
our  sins  ;  and  partly  also  to  his  consequent  exaltation  at  the  right  hand  of 
God.      Let  us  briefly  review  each  of  these  great  and  important  subjects. 

I.  Consider  what  is  said  of  the  peison  of  Christ,  previous  to  his  be- 
coming our  Saviour. 

He  is  "  the  brightness  of  the  Father's  glory,  the  express  image  of  his 
person,  and  he  upholds  all  things  by  the  word  of  his  power" — 

If  this  be  not  descriptive  of  his  being  truly  God,  it  is  not  in  the  power 
of  language  to  convey  such  an  idea.  There  is  a  great  resemblance  between 
this  passage  and  that  in  Phil.  ii.  6,  where  he  is  represented  as  being  origi- 
nally •  in  the  firm  of  God,  and  thinking  it  no  robbjiv  to  be  equal  with  GoJ;M 
28 


218  CHRIST*. 

and  as  that  passage  was  intended  to  show  the  deep  humiliation  of  Christ,  in 
taking  on  him  "  the  form  of  a  servant,"  so  the  description  in  the  text  is  de- 
signed to  show  what  it  is  that  gives  value  to  his  sacrifice,  and  dignity  and 
importance  to  the  whole  of  the  christian  revelation. 

The  antecedent  glory  of  Christ  is  a  subject  on  which  the  Scriptures  de- 
light to  dwell,  as  maybe  seen  in  various  passages.  Mic.  v.  2  ;  John  i.  1 — 3; 
1  John  i.  1,2.  It  is  on  this  principle  that  all  the  reasoning  in  this  epistle 
rests,  for  this  it  is  that  places  him  infinitely  above  angels,  i.  6 — 8  ;  above 
Moses  the  lawgiver,  iii.  4 — 6  ;  and  above  Aaron  the  high  priest,  v.  4 — 6. 
The  pre-existence  of  Christ  was  necessary  to  his  assumption  of  our  nature, 
and  his  pre-existent  and  essential  glory  rendered  that  assumption  an  act  of 
infinite  condescension.     Heb.  ii.  14 — 16;  2  Cor.  viii.  9. 

Let  us  attend  to  the  meaning  of  the  terms  employed  in  the  text,  as  far  as 
we  can  comprehend  them,  for  the  subject  is  great  and  overwhelming. 

1.  Christ  is  here  called  the  brightness  of  the  Father's  glory.  The  de- 
scription is  metaphorical,  for  it  is  not  in  the  power  of  language  to  express 
what  God  really  is,  or  to  give  a  literal  account  of  the  divine  nature.  The 
allusion  here  is  to  the  sun,  sending  forth  its  beams  throughout  the  wide  crea- 
tion; and  Christ  is  the  emanation  or  effulgence  of  the  divine  glory.  This 
perhaps  is  as  just  an  idea  as  can  be  conveyed  to  us,  of  the  union  and  dis- 
tinction between  the  Father  and  the  Son.  He  is  in  the  Father,  and  the  Fa- 
ther in  him.  God  never  was  without  a  Son,  any  more  than  the  sun  in  the 
heavens  can  exist  without  its  beams  ;  yet  they  are  not  so  one  as  to  admit  of 
no  proper  or  personal  distinction.  Christ  is  not  the  Father,  yet  there  is 
such  an  equality,  that  he   is  emphatically    "  the   brightness  of  his  glory." — 

It  is  also  through  him  that  the  glory  of  the  divine  nature  is  revealed 

and  made  manifest.  God  made  the  world  by  him,  and  by  him  he  saved  it : 
the  Lord  Jesus  is  therefore  the  shining  forth  of  all  this  glory. 

2.  He  is  the  express  image  of  his  person,  the  image  of  the  invisible  God. 
Col.  i.  15.  This  also  is  figurative,  alluding  to  the  likeness  of  a  son  to  a  fa- 
ther, only  this  likeness  is  perfect.  There  is  not  an  attribute  or  a  feature  in 
the  character  of  the  Father  but  what  is  also  in  the  Son.  Here  is  likewise  a 
personal  distinction  consisting  with  a  oneness  of  nature,  and  without  any 
other  subordination  than  that  which  is  relative,  as  between  a  Father  and  a 
Son. 

3.  Christ  upholdeth  all  things  by  the  word  of  his  power.  Nothing  can 
be  more  expressive  of  his  godhead,  for  this  is  claimed  as  the  special  prerog- 
ative of  God  alone.  Psa.  lxxv.  3.  Such  then  is  the  character  of  him  with 
whom  we  have  to  do,  as  the  apostle  and  high  priest  of  our  profession. 

II.  Observe  what  is  said  of  his  work  in  undertaking  the  office  of  a  priest. 
"Hk  by  Himself  purged  our  sins" — 

This  is  expressive  of  the  great  object  of  his  incarnation  and  coming  into 
the  world;  and  there  are  two  things  which  demand  attention — 

1.  The  efficacy  of  his  sacrifice:  "he  purged  our  sins."  The  term  al- 
ludes to  the  ceremonial  cleansings  under  the  law,  which  were  effected  by 
sacrificial  blood  :  ch.  ix.  22.  Hence  David  prayed,  "  Purge  me  with  hyssop, 
and  I  shall  be  clean."  Psa.  Ii.  7.  Our  being  cleansed  by  the  blood  of  Christ 
is  the  substance. of  all  these  typical  purifications.  1  John  i.  7,  9.  By  his 
eeath  he  removed  the  penal  effects  of  sin,  and  through  the  application  of  it 
by  faith,  the  conscience  is  purified.  The  gospel  therefore  connects  repen- 
tance and  the  remission  of  sins,  and  proclaims  forgiveness  amongst  all  na- 
tions.    Luke  xxiv.  47. 


Christ.  219 

2.  The  ground  or  reason  of  this  efficacy:  "He  by  Himself  purged  our 
sins."  When  the  Scriptures  speak,  of  Christ's  miracles,  they  usually  as- 
cribe them  to  the  power  and  authority  of  the  Father,  rather  than  the  divinity 
of  the  Son.  So  also  in  his  Bufferings  ho  was  succored  by  the  ministry  of 
angels,  and  upheld  by  the  power  of  God,  seeing  he  had  taken  upon  him  the 
form  of  a  servant,  which  required  that  he  should  act  in  subordination  to  him 
that  sent  him.  Isa.  xlii.  1 ;  xlix.  8.  But  the  scriptures  as  uniformly  as- 
cribe the  efficacy  of  his  sacrifice  to  the  divinity  of  his  person,  as  giving  value 
and  virtue  to  his  sufferings.  It  is  the  blood  of  Jesus  Christ,  as  he  is  the 
Son  of  God,  that  cleanseth  us  from  all  sin.  1  John  i.  7.  He  hath  purged 
our  sins  by  the  sacrifice  of  "himself,"  and  hence  we  see  the  necessity  of 
Christ's  divinity  in  order  to  the  atonement. 

III.  The  exaltation  which  followed  upon  his  offering  himself  as  a  sac- 
rifice for  us.     "  He   sat  down   on  the  right  hand  of  the  Majesty  on 

HIGH." 

1.  By  "  right  hand  of  God"  is  meant  the  first  place  in  his  favor.  None 
are  so  high  in  the  esteem  of  the  Father,  either  in  heaven  or  earth,  as  Christ; 
none  have  such  honors  conferred  upon  them,  or  such  favors  granted  at  their 
intercession.  In  all  things  he  is  to  have  the  pre-eminence,  for  he  is  before 
all  things,  and  by  him  all  things  consist.     Col.  i.  17,  18. 

2.  This  is  mentioned  as  an  honor  ivhich  became  him.  Conscious  that 
he  had  done  the  will  of  God,  and  finished  the  work  which  he  had  given  him 
to  do,  the  Lord  Jesus  went  and  took  the  place  which  belonged  to  him.  He 
sat  down  on  the  right  hand  of  God,  angels  and  authorities  and  powers  beino- 
made  subject  unto  him.  1  Peter  iii.  22.  While  all  in  he#en  cry,  Thou 
art  worthy  to  receive  power,  and  riches,  and  wisdom,  and  strength,  and 
honor,  and  glory,  and  blessing.     Rev.  v.  12. 

IMPROVEMENT. 

1.  Seeing  that  God  hath  provided  for  us  an  all-sufficient  Saviour,  let  us 
learn  to  trust  him,  and  to  call  upon  his  holy  name,  remembering  that  there 
is  salvation  in  no  other.     John  iii.  35  ;  Acts  ii.  21  ;  iv.  12. 

2.  We  see  the  way  in  which  our  sins  are  to  be  expiated  and  removed; 
not  by  tears  or  sufferings  of  our  own,  but  by  the  precious  blood  of  Christ, 
and  that  alone.  Nevertheless  sin  must  be  lamented  and  confessed,  or  it  can- 
not be  forgiven.     1  John  i.  9. 

3.  The  exaltation  of  Christ,  as  the  reward  of  his  "humiliation,  is  to  us  a 
source  of  great  encouragement.  He  is  exalted  as  a  Prince  and  a  Saviour, 
to  give  repentance  and  the  remission  of  sins ;  and  is  able  to  save  all  that 
come  unto  God  by  him. 

4.  The  conduct  of  Christ  in  doing  and  suffering  the  will  of  God,  and 
then  entering  into  his  glorv,  is  given  as  an  example  for  our  imitation.  Heb. 
xii.  2. 


220  CHRIST. 


NECESSITY  OF  THE  ATONEMENT. 

Luke  xxiv.  46,  47. — Thus  it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and  to  rise  from 
the  dead  the  third  day :  and  that  repentance,  and  remission  of  sins  should  be  preached  in 
his  name,  anions-  all  nations,  beginning  at  Jerusalem.     (Pr.) 

It  is  remarkable  how  low  the  disciples  were  sunk,  before  the  resurrection 
of  Christ.  That  event  was  like  a  resurrection  to  them,  and  by  it  they  were 
begotten  again  to  a  lively  hope.      1  Pet.  i.  3. 

1.  Observe,  the  words  of  our  Lord,  addressed  to  his  disciples,  were  in- 
tended to  set  their  hearts  at  rest;  by  showing  them  that  nothing  had  taken 
place  but  what  was   foretold   in   the   scriptures,  and  predetermined  of  God. 

His  plan  was  going  on,  whatever  were  the  designs  of  men.     This 

was  like  setting  their  feet  on  a  rock  when  they  were  sinking:  this  truth  they 
also  remembered,  and  afterwards  employed  to  an  important  purpose.  Acts 
ii.  23;  iv.  28. 

2.  The  words  were  also  designed  to  explain  to  them  so  much  as  they  im- 
mediately needed,  and  no  more. There  were  other  things  that  it  be- 
hoved Christ  to  do,  as  well  as  to  suffer:  it  behoved  him  to  ascend  to  heaven, 
to  reign,  to  intercede,  to  come  again.  But  this  was  not  their  present  concern, 
and  therefore  his  death  and  resurrection  only  are  mentioned. 

I.  Notice  the  great  and  interesting  facts  which  had  lately  transpired, 
and  had  filled  the  minds  of  the  disciples  with  so  much  distress. 

It  was  a  fac#then,  that  Christ  had  suffered — had  risen  again — and  furnish- 
ed them  with  a  message  of  salvation. 

1.  Christ  had  suffered,  had  expired  on  the  cross.  This  was  an  event  on 
which  all  our  salvation  depended. 

How  did  he  suffer,  and  in  what  capacity  ?  As  a  martyr?  This  is  true, 
though  not  the  whole  truth.  He  did  suffer  indeed  that  he  might  bear  witness 
to  the  truth,  and  for  this  cause  came  he  into  the  world.     John  xviii.  37. 

But  this  was  not  the  principal  cause  of  his  sufferings  and  death :  he  suffer- 
ed and  died  as  a  substitute  in  our  stead.  He  was  made  sin  for  us,  who  him- 
self knew  no  sin:  he  died  for  us,  and  bore  our  sins  in  his  own  body  on  the 
tree.      1  Cor.  xv.  3  ;  2  Cor.  v.  21  ;   1  Peter  ii.  24. 

As  a  martyr  only,  he  suffered  from  the  hands  of  wicked  men;  but  as  a 

substitute,  he  suffered  from  the  hands  of  God. "  It  pleased  the  Lord 

to  bruise  him,  and  put  his  soul  to  grief:"  he  bore  the  divine  displeasure  due 
to  us. i — He  complained  not  of  the  former,  but  "  endured  the  cross,  des- 
pising the  shame:"  but  in  the  latter  case  he  felt  and  expressed  himself  in  the 

strongest  language.     Matt.   xxvi.   38,  39. Job   complained  that  his 

grief  was  heavier  than  the  sand  ;  and  the  church  in  captivity  exclaimed, 
What  meaneth  the  heat  of  this  great  anger.  But  all  this  was  as  nothing, 
compared  with  what  Christ  suffered,  for  he  was  made  a  curse  for  us.  Deut. 
xxix.  23,  24;  Ljim.  iii.  1  ;   Gal.  iii.  13. 

2.  He  had  risen  again.  This  was  another  fact  Avhich  had  taken  place : 
he  had  obtained  a  victory  over  the  grave,  and  was  loosed  from  the  bands  of 

death. God  had  raised   him  up,   according   to   the   working  of  his 

mighty  power,  and  this  in  token  of  his  approbation,  and   acceptance  of  his 

sacrifice. Yes,  he  is  risen  indeed,  and  hath   appeared  unto  Simon. 

This  was  the  source  of  a  lively  hope,  and  an  example  of  our  own  resurrec- 
tion. 


CHRIST.  221 

3.  He  had  furnished  his  apostles  with  a  message  of  salvation.  This  is 
called  "  preaching  repentance,  and  remission  of  sins,  among  all  nations." 
This  was  another  important  fact,  which  should  soon  be  realised. 

1.  Observe,  repentance  was  not  itself  followed  by  remission,  as  a  neces- 
sary consequence :  sin  was  too  heinous  to  be  thus  atoned  for. Re- 
pentance is  the  duty  of  all  mankind,  as  being  a  branch  of  the  moral  law  and 
required  by  it,  antecedently  to  all  consideration  of  the  coming  of  the  gospel. 
But  through   the   mediation  of  Christ,   repentance   and  remission    are   now 

joined  together. Now,  if  we  confess  our  sins,  he  is  faithful  and  just 

to  forgive  us  our  sins :   but  this  connection  is  all  of  grace. 

2.  The  remission  of  sins  is  joined  with  repentance,  for  the  honor  of  God's 
righteousness  :  yet  it  is  not  for  the  sake  of  repentance,  but  through  the  name 
of  Jesus,  that  remission  of  sins  is  granted,  and  there  is  none  in  any  other 
way.      1  John  i.  7,  9. 

3.  This  message  of  mercy  is  sent  to  all  nations,  "beginning  at  Jerusalem." 
This  was   now  the  worst  city  in  all  the  world,  for  there  they  had  crucified 

the  Lord  of  life  and  glory. Yet  there  the  mercy  was  to  begin,  though 

it  was  not  to  end  there.  Such  was  the  fulness  of  Christ's  sacrifice,  that  its 
blessings  should  be  extended  to  all  nations  :  all  men  are  now  commanded 
every  where  to  repent,  because  now  mercy  may  be  extended  to  all. 

II.   Consider   the    necessity   there    was    for   these    things   taking 

PLACE. 

It  was  necessary,  in  particulai-,  that  Christ  should  suffer,  and  rise  again 
from  the  dead,  and  that  on  two  accounts — 

1.  It  was  necessary  from  the  scriptures  of  truth :  "thus  it  is  written," 

Moses  and  the  prophets  had  all  foretold  that  he  should   suffer  and 

rise  again,  ver.  44. The  seed  of  the  woman,  Gen.  iii.  16  ;  Abraham's 

lamb  for  sacrifice,  the  prophecies  of  David  in  Psa.  xxii.  lxix.,  and   those  of 

Isaiah  liii.  all  predicted  this  event.  So  also  his  resurrection  had  been 

foretold,  Psa.  xvi.  He  should  see  his  seed,  prolong  his  days,  and  the  plea- 
sure of  the  Lord  should  prosper  in  his  hands. 

2.  It  was  also  necessary  from  the  nature  of  things.  "It  behoved  him 
to  suffer;"  it  was  not  possible  that  the  cup  should  pass   from  him.      Matt. 

xxiv.  39;  Luke  xxiv.  26;  Heb.  ii.  17,  x.  4. : Yet  it  may  be  asked, 

in  what  sense  did  it  behove  him  to  suffer?  Certainly  he  was  not  originally 
obliged  to  it :  no,  it  behoved  us  as  sinners  to  suffer,  and  not  him.  We  should 
have  suffered  justly,  had  we  been  consigned  to  punishment:  but  this  cannot 
be  said  of  our  Surety.  It  is  only  in  consideration  of  two  things,  that  it  be- 
hoved him  to  suffer — 

1.  His  own  voluntary  engagements.  There  was  a  necessity  for  his  going 
through  with  the  work  which  he  had  begun  :  he  had  sworn  as  it  were  to  his 
own  hurt,  but  repentance  must  be  hid  from  his  eyes. 

2.  Our  salvation   made   it  necessary.     If  we  be  saved,  the  cup   must  not 

pass  from  him  ;  otherwise  God  would  have  spared  his  own  Son. He 

must  bear  the  curse,  or  it  must  fall  upon  us:  he  must  drink  the  cup,  or  we 
cannot  be  exempt. 

It  was  also  fit  that  he  should  rise  again :  for  if  not  risen,  we  are  yet  in 

our  sins.  His  sacrifice  would   not  have  availed,  had   he  not  risen   to 

carry  it  into  effect:  hence  it  is  said  that  he  died  for  our  sins,  and  was  raised 
again  for  our  justification  :  and  hence  it  is  that  he  is  able  also  to  save  to  the 
uttermost.     Rom.  iv.  25,  v.  10;  Heb.  vii.  25. 

There  was  likewise  a  propriety  in  repentance  being  preache  1  in  his  name. 
It  was  fit  that  pardon  should  then  be  proclaimed  :  the  jubilee  followed  on  the 


222  CHRIST. 

great  day  of  atonement.     Lev.  xxv.  9. It  was  not  for  the  sake  of 

repentance,  but  for  his  name's  sake:  yet  without  repentance  there   is  no 
remission. 

IMPROVEMENT. 

1.  We  learn  from  hence  the  way  of  salvation:  "repent  and  believe  the 
gospel."  This  is  the  way  for  all  men  and  for  all  nations  to  the  end  of  time, 
and  no  other  way  will  do. 

2.  We  see  the  allsufficiency  of  salvation  for  the  chief  of  sinners.  The 
gospel  might  first  have  been  sent  to  other  nations,  and  last  of  all  to  the  Jews  : 
but  to  display  its  fulness  it  was  to  "  begin"  at  Jerusalem. 

3.  The  deplorable  condition  of  those  who  perish  in  unbelief,  and  from 
under  the  sound  of  mercy.     Matt,  xxiii.  37. 


CHRIST'S  AGONY  IN  THE  GARDEN. 
Matt.  xxvi.  38. — My  soul  is  exceeding  sorrowful,  even  unto  death.     (Pr.) 

The  sufferings  of  Christ  contain  one  of  the  great  mysteries  of  godliness. 
\i  is  a  subject  of  which  we  know  but  little,  and  cannot  fully  comprehend  ; 
but  it  would  be  happy  for  us  if  we  were  better  acquainted  with  it.  It  was 
Paul's  prayer,  that  he  might  know  the  fellowship  of  his  sufferings,  and  be 
made  conformable  unto  his  death. 

The  manner  in  which  our  Lord  spent  the  last  night,  the  night  before  his 
suffering,  is  highly  impressive.  He  went  with  his  diciples  to  the  house  of 
a  friend  in  Jerusalem  ;  and  when  evening  was  come,  they  entered  an  upper 
room  to  eat  the  passover ;  after  which  the  supper  of  the  Lord  was  instituted. 
Judas  left  the  room,  and  had  an  interview  with  the  Jews,  according  to  a  pre- 
vious appointment.  When  he  was  gone,  Jesus  delivered  his  farewell  dis- 
course to  his  disciples,  which  is  given  in  the  14th  to  the  17th  chapter  of 
John.  At  the  close  of  this  affecting  address,  Jesus  offered  up  his  interces- 
sory prayer,  in  the  hearing  of  his  disciples.  Taking  with  him  his  confiden- 
tial friends,  Peter,  James,  and  John,  he  entered  into  the  garden  of  Gethse- 
mane  ;  and  here  he  began  to  be  "  very  heavy,  and  sore  amazed."  The  dis- 
ciples who  were  with  him  beheld  his  agony,  and  heard  the  distressing  words 
recorded  in  our  text.     Let  us, 

I.  Attentively  consider  the  fact:   "His  soul  was  exceeding. sorrowful." 

It  was  so  indeed,  and  to  such  a  degree  as  exceeded  all  his  former  suffer- 
ings. Christ's  own  testimony  is  sufficient  to  prove  this  :  he  never  affected 
grief,  nor  magnified  his  sufferings.  Men  are  apt  indeed  to  represent  their 
afflictions  as  greater  than  they  are,  and  to  complain  too  much  ;  but  it  was 
not  so  with  our  blessed  Lord.  Great  sorrows  generally  prevent  loud  com- 
plaints, and  are  like  deep  waters,  which  run  the  stillest.     It  was   thus  with 

Job,  and  also  with  Jesus. —He  made  no  great  complaint:  a  few  words 

to  his  friends,  and  a  few  to  his  heavenly  Father,  are  all  that  dropped  from 
his  lips.     Isa.  liii.  7  ;   1  Pet   ii.  23. 

Nearly  all  the  evangelists  have  given  an  account  of  his  sufferings  in  the 
garden,  which  they  describe  in  various  affecting  forms  of  speech.  Mark 
tells  us  that  he  begins  to  be  "  sore  amazed  :"  ch.  xiv.  33. Luke  that 


CHRIST.  223 

he  was  "in  an  agony,  sweating  as  it  were  great  drops  of  blood,  filling  to 

the  oround." Matthew    tells  us  that  he   was  "  exceeding  sorrowful 

even  unto  death." What  a  scene  was  this  ? 

Sorrow  is  the  fruit  of  sin  ;  but  here  was  no  sin,  though  he  was  treated  as 
if  he  had  been  the  chief  of  sinners,  yea  the  only  sinner  in  the  world  :  as  if 
divine  vengeance  had  forgotten  to  run  in  its  usual  channels,  it  concentrated 
all  in  him.     Blessed  Saviour!      Why  art  thou  cast  down,  and  why  is  thy 

soul  disquieted  within  thee  ? Considering  the   infinite  dignity  of  his 

person,  and  how  much  he  was  the  object  of  the  Father's  delight;  the  scene 
is  full  of  awful  grandeur,  and  such  as  was  never  before  exhibiteJ. 

II.  Endeavor  to  account  for  it. 

If  Christ  died  merely  as  a  martyr,  as  some  have  pretended,  the  overwhelm- 
ing nature  of  his  sufferings  could  not  be  accounted  for.  On  this  scheme,  he 
would   appear  very  inferior  to    many  of  his  followers,   who  have  suffered 

death  for  his  sake  with. heroic  fortitude.  Some  indeed  who  deny  the 

deity  and  atonement  of  Christ,  have  endeavored  to  remove  the  difficulty,  by 
allowing  that  Christ  is  not  only  a  mere  man,  but  a  very  imperfect  one,  and 
brino-  this  transaction  in  the  garden  as  an  instance  of  his  timidity  ami  want 
of  resolution!     Thus  has   the  Saviour  of  the  world  been  degraded  by  his 

followers,  aud  betrayed  by  his  professed  friends.  Our  blessed  Lord 

challenged  the  Jews,  saying,  "which  of  you  convinceth  me  of  sin  ?"  But 
it  seems  as  if  some  of  his  pretended  followers  would  accept  the  challenge, 
which  even  his  enemies  declined.  Let  us  dread  dishonoring  the  Saviour, 
by  attempting  to  account  for  his  agony  in  such  a  way  as  this. 

In  o-eneral,  we  may  observe,  it  was  now  that  the  Father  withdrew  him- 
self from  his  beloved  Son  :  and  what  that  would  be  to  him,  who  can  tell  ? 
"  My  God  !  My  God  !  why  hast  thou  forsaken  me  !" 

It  was  now  also  that  he  poured  out  his  wrath  to  the  uttermost  upon  him 

As  he  had  become  the  sinner's  Surety,  he  must  feel  the  weight  of 

that  curse  which  the  sinner  had  deserved  :  and  who  knoweth  the  power  ol 

thine  an^er !  Who  can  estimate  the  tremendous  evil  and  demerit  ol 

sin  ?     Even  Jesus  himself  was  "  sore  amazed." 

Now  it  was  that  the  prince  of  this  world  came  to  make  his  last  desperate 

attack  upon  him :  this  was  the  hour  and  the  power  of  darkness. The 

enemy  had  before  tried  what  he  could  do  by  temptation  ;  and  now  he  will 
try  what  the  most  awful  terrors  may  accomplish.  John  xiv.  30.  All  these 
things  meeting  together,  his  soul  became  "exceeding  sorrowful,  even  unto 
death." 

More  particularly — 

1.  The  greatness  of  his  mind  rendered  him  more  susceptible  of  grief 

than  we  can  possibly  experience  or  imagine.  As  man,  his  intimate 

union  with  the  divine  nature,  gave  an  enlargement  to  his  powers  beyond  our 

highest  conceptions. r  It  was  no  small  part  of  Job's  affliction  that  he 

was  to  be  set  at  nought  by  persons  so  inferior  to  himself,  and  towards  whom 
it  would  have  been  an  act  of  condescension  to  have  noticed  them  in  any  other 
circumstances. 

2.  His  infinite  purity  (reed  him  from  all  partiality.  He  therefore  saw 
things  as  they  were,  and  had  a  full  view  of  the  infinite  evil  of  sin,  as  it  af- 
fected the  righteous  government  of  God  ;  and  this  would  render  him  sus- 
ceptible of    the   greatness  of    his  displeasure    against    it. It  is   this 

which  gives  an  edge  to  punishment :  if  God's  displeasure  against  sin  had 
been  arbitrary,  or  severe  beyond  measure,  even  hell  itself  would  be  tolera- 
Lle,  and  Christ  would  not  have  felt  what  he  did.  We  can  bear  con- 


224  CHRIS?. 

tempt  or  suffering  much  better  when  we  know  they  are  undeserved,  than 
when  it  is  otherwise. All  that  Christ  felt,  he  knew  to  be  the  just  de- 
sert of  sin  ;  and  this  it  was  that  gave  poignancy  to  his  sufferings. 

3.  His  love  to  the  Father  was  such  that  it  must  necessarily  have  affected 
him  in  an  unknown  degree,  to  be  forsaken  and  put  to  grief  by  him.     Isa. 

liii.  10. The  frowns  of  any  one  may  be  endured,  excepting  those  of 

a  friend  :  ok  why  hast  '■'•thou  forsaken  me  !" 

4.  The  love  he  bore  to  the  souls  of  men,  made  their  conduct  towards  him 
exceeding  grievous.  Had  it  been  an  enemy  that  should  crucify  and  put  him 
to  open  shame,  he  could  have  borne  it :  but  he  was  wounded  in  the  house 
of  his  friends,  he  was  put  to  death  by  those  whose  life  he   came   to   seek. 

When  Satan  came  against  him,  it  did  not  grieve  him,  but  raised  his 

abhorrence  :  but  the  prospect  of  suffering  by  the  hands  of  men,  filled  him 
with  bitterness  of  soul.     Heb.  v.  7. 

III.  Improvement. 

1 .  What  a  motive  is  here  for  gratitude,  when  we  consider  the  results  of 
this  dismal  hour.  From  hence  it  is  that  the  curse  is  removed,  and  that  the 
sorrows  of  the  believer  have  nothing  penal  in  them.  Since  he  has  drunk 
the  bitter  cup,  there  is  nothing  left  for  us  :  the  means  is  now  prepared  for 
turning  our  sorrows  into  endless  joys,  and  our  tears  into  rivers  of  delight. 
John  xvi.  20  ;  2  Cor.  iv.  17. 

2.  What  a  motive  for  repentance,  to  think  of  the  sorrows  which  he  en- 
dured  What  has  sin  done  :  how  evil  in  its  nature  and  how  bitter  in 

its  consequences. 

3.  Let  the  example  of  the  suffering  Saviour  teach  us  sympathy  towards 

the  afflicted. He  bore  our  sorrows,  and  carried  our  griefs :  in  all  our 

afflictions  he  himself  was  afflicted.  Let  us  learn  to  bear  each  other's  bur- 
dens, and  so  fulfil  the  law  of  Christ.     Isa.  lxiii.  9;  liii.  4  ;   Gal.  vi.  2. 

4.  Let  us  also  learn  patience  from  his  example,  and  consider  him  who  en- 
dured the  cross  for  us,  lest  we  be  weary  and  faint  in  our  minds.  Heb.  xii. 
2,  3  ;    1  Pet.  ii.  21—23. 

5.  From  his  sufferings  we  may  learn  what  will  be  the  portion  of  the  final- 
ly imperii  ent,  who  reject  his  salvation.  Their  sorrows  will  be  insupporta- 
ble, and  unavailing.     Matt,  xiii.  42. 


CHRIST'S  INTERCESSION  ON  THE  CROSS. 

Luke  xxiii.  34. — Then  said  Jesus,  Father,  forgive  them ;  for  they  know  not  what  they 
.  •      ,  do.     (Pr.) 

What  a  surprising  contrast,  between  the  treatment  which  the  blessed  Sa- 
viour received  from  his  enemies,  and  that  which  they  received  from  him  in 
return,  ver.  33. 

We  here  see  the  wisdom  of  Cod  overruling  the  enmity  of  wicked  men. 
They  crucify  Jesus,  to  render  his  name  infamous ;  and  place  him  between 
two  malefactors,  to  cover  him  with  reproach.  But  by  this  lingering,  painful, 
and  shameful  death,  an  opportunity  was  given  for  the  Saviour  more  fully  to 
express  his  love.     While  suspended  on  the  cross  he  uttered  many  things 


CHRIST.  225 

and  all  of  them  highly  interesting  and  important.  Here  also  he  made  inter- 
cession for  the  transgressors. 

I.  Observe  the  petition  itself:   "Father,   forgive  them." 
How  well  this  agrees  with  the  language  of  prophecy.   Ijsa.  liii.  12. 

1.  Notice  the  magnitude  of  the  blessing  prayed  I'm-,  even  "  forgiveness." 

This  includes  all  other  blessings,  and  an  interest  in  eternal  life.     Sin 

is  the  great  mountain  that  stands  between  God  and  us,  and  prevents  the  man- 
ifestation of  his  favor:  if  that  be  removed,  all  is  removed.  It  is  forgiveness 
that  extracts  the  sting  of  death,  and  calms  the  terrors  of  a  future  judgment; 
for  if  God  forgives,  who  is  he  that  shaLi  condemn.  Forgiveness  takes  away 
the  curse  of  the  law,  and  the  bitterness  of  all  aillietion  in  this  life.  In  the 
present  instance  especially,  it  is  a  blessing  greater  than  could  be  asked  or 
thought,  by  any  other  than  the  blessed  Redeemer  himself. 

2.  Consider  the  extreme  unworthiness  of  the  objects. Surely,  if 

such  be  pardoned,  it  must  indeed  be  according  to  the  riches  of  his  grace. 
They  were  not  common  sinners,  nor  had  they  committed  any  common  of- 
fence :  they  had  killed  the  Prince  of  life,  and  crucified  the  Lord  of  glory. 
They  had   put  him  to  open  shame  whom  God  had   made   heir  of  all  things, 

and  by  whom  a.lso  he  made  the  worlds. To  pray  for  such  sinners  was 

love  operating  against  hatred,  and  doing  good  against  evil  in  the  highest 
sense  possible.  He  had  met  with  enough  from  their  hands  to  turn  his  heart 
against  them  ;  but  his  was  love  that  many  waters  could  noi  quench,  neither 

could  the  floods  drown  it. Such  is  his  love  to  us  also  ;   for  when  we 

were  enemies  he  died  for  us,  and  it  is  wholly  owing  to  his  intercession  that 
we  are  spared  and  pardoned    Rom.  v.  10. 

3.  The  heinous  nature  of  their  offence:  "  they  know  not  what  they  do." 
—  I This  very  plea  implies  that  it  was  an  awful  sin  ihey  were  commit- 
ting, though  they  were  blinded  to  it;  it  was  one  on  which  the  heavens  frown- 
ed with  preternatural  darkness,  and  the  earth  trembled  while  they  perpetra- 
ted the  dreadful  deed.  It  was  such  as  might  have  awaked  the  vengeance  of 
God,  to  send  out  evil  spirits  and  destroy  them.  For  ofTering  insult  to  an 
angel  in  human  form,  the  inhabitants  of  Sodom  were  smitten  with  blindness; 
but  the  guilt  of  the  inhabitants  of  Jerusalem  is  not  to  be  described. 

4.  The  efficacy  of  the  petition,  in  securing  the  blessing  prayed  for. 

A  good  man  might  say  of  his  murderers  as  Stephen  did,  Lord,  lay  not  this 
sin  to  their  charge  ;  but  it  would  not  follow  that  they  would  certainly  lie  for- 
given. But  the  intercession  of  Christ  is  for  ever  prevalent,  for  him  the  Fa- 
ther heareth  always.  The  blood  which  then  flowed  from  the  cross  gave  effi- 
cacy to  his  prayer;  the  plea  itself  was  the  cry  of  blood,  even  of  that  which 
speaketh  better  things  than  the  blood  of  Abel. The  plea  of  the  suf- 
fering Saviour  had  an  immediate  reference  to  his  death,  the  very  design  of 
which  was  to  procure  the  forgiveness  of  sin.  In  this  instance  therefore  he 
showed  what  was  the  object  of  his  sacrifice,  and  how  it  would  be  carried 
into  effect  by  his  intercession.  Luke  xxiv.  46,  47. 

II.  The  PI.EA  BY  WHICH  THE  PETITION  IS  ENFORCED:  "THEY  KNOW  NOT 
WHAT    THEY    DO." 

1.  It  is  such  as  would  have  not  been  found  by  any  other  advocate. 

Who  indeed  could  have  devised  any  plea  whatever  for  such  an  ofi'enre,  and 
for  such  sinners  ;  or  who  dared  so  much  as  to  think  of  a  plea  in  such  a  case  ! 
Yet  the  blessed  Saviour  finds  one,  and  the  only  one  that  could  avail.  1  Tim. 
i.  13. 

2.  It  is  a  plea  which  shows  that  sin  has  different  degrees  of  guilt,  ac- 
cording to  the  circumstances  under  which  it  is  committed. Sins  com- 

29 


226  CHRIST. 

mitted  through  ignorance  and  unbelief,  though  great  are  not  so  aggravated  as 
those  committed  against  light  and  knowledge  :  hence  it  was  that  Paul  ob- 
tained mercy,  while  apostates  find  none.  1  Tim.  i.  13,  Heb.  x.  26 — 29. 
Heathens,  though,  guilty,  are  not  so  fearfully  involved  as  those  who  have  the 
gospel  and  reject  it.  Heb.  ii.  3,  xii.  25. 

3.  It  is  a  plea  which  teaches  us,  that  for  some  there  teas  no  mercy,  though 

there  might  be  for  those  on  whose  behalf  it  was  offered. There  is  a 

sin  unto  death,  which  has  no  forgiveness  in  this  world,  nor  in  that  which  is 
to  come.  Matt.  xii.  32.  And  there  were  some  among  the  Jews  for  whom 
there  was  no  mercy  for  what  they  had  done  in  this  matter,  though  the  popu- 
lace in  general,  and  many  of  the  rulers,  knew  not  what  they  did  ;  and  hence 
it  was  that  Peter  afterwards  exhorted  them  to  repentance,  in  the  hope  of  their 
being  forgiven.  Acts  iii.  17 — 19. 

4.  Though  their  ignorance  afforded  a  plea  for  mercy,  they  were  not  to  be 

pardoned   without   repentance. Christ   never   prayed    that  sinners 

should  be  forgiven  only  in  this  way,  nor  that  they  should  be  pardoned  before 
they  repent,  for  this  would  be  incompatible  with  the  whole  design  of  his  me- 
diation. His  intercession  for  their  pardon  therefore  includes  repentance,  and 
hence  it  was  that  such  multitudes  of  the  Jews  were  afterwards  pricked  to  the 
heart  under  Peter's  sermon.  Acts  ii.  37.  Sinners  must  know  what  they 
have  done,  before  they  can  expect  mercy.  Jer,  ii.  19. 

IMPROVEMENT. 

1.  We  see  there  is  that  in  the  nature  of  sin  which  surpasses  all  oar  con- 
ceptions. When  sinners  offend  against  God,  oppose  the  gospel,  and  reject 
the  Saviour,  "they  know  not  what  they  do."  Would  any  one  if  he  knew 
it,  offend  his  best  friend,  serve  his  worst  enemy,  and  plunge  himself  into  end- 
less ruin?  Or  having  brought  himself  into  danger,  would  he  reject  the  way 
of  escape  !     Yet  such  is  the  case  with  every  unbeliever. 

2.  Still  we  learn  that  notwithstanding  the  evil  nature  of  sin,  there  is  no 
reason  for  despair,  not  even  for  the  chief  of  sinners.  If  Jerusalem  sinners 
can  be  pardoned,  there  is  hope  for  all :  and  it  was  amongst  these  unparallel- 
ed offenders  that  the  mercy  was  to  begin,  as  an  example  to  all  nations.  Luke 
xxiv.  47. 

3.  The  conduct  of  our  blessed  Lord  is  set  before  us  in  this  instance  as  an 
example,  teaching  us  what  must  be  our  spirit  towards  our  enemies  and  per- 
secutors. Stephen  followed  this  example,  and  we  must  learn  to  do  the  same. 
Acts  vii.  60,  Matt.  v.  44,  45. 


THE  CRUCIFIXION. 

Luke  xxiii.  33. — And  when  they  were  come  to  the  place  called  Calvary,  there  they  cruci-. 
fied  him,  and  the  malefactors ;  one  on  the  right  hand,  and  the  other  on  the  left.    (Pr.) 

How  striking  is  the  contrast  between  the  conduct  of  Jesus,  and  that  of  his 
enemies.  When  they  were  come  to  Calvary,  there  they  crucified  him ;  and 
while  they  crucified  him,  he  prayed  for  his  murderers,  saying,  Father,  for- 
give them,  for  they  know  not  what  they  do,  ver.  34. 


CHRIST.  227 

In  offering1  a  few  remarks  upon  the  text,  there  are  three  things  particularly- 
worthy  of  notice — the  place  where  our  Lord  suffered — the  nature  of  his  suf- 
ferings— and  the  company  in  which  he  suifered. 

I.  Observe  the  place  where  our  Lord  suffered. 

This  is  called  Calvary,  or  Golgotha,  a  small  eminence,  about  half  a  mile 
distant  from  Jerusalem.'  This  was  the  common  place  of  execution,  where 
the  vilest  offenders  were  put  to  death. 

Two  things  may  be  observed  concerning  this,  one  relating  to  the  intention 
of  the  murderers,  and  the  other  effecting  the  intention  of  the  writer — 

1.  The  place  where  Jesus  suffered,  marks  the  malignant  design  of  his 

enemies. It  was  not  without  some  reason  on  their  part  that  they  fixed 

on  Calvary  ;  it  was  to  render  his  name  and  character  infamous,  to  express 
the  greatest  abhorrence  of  both,  to  sink  and  ruin  his  cause  by  affixing  an  in- 
delible disgrace.  Hence  it  was  that  the  cross  of  Christ  became  a  stumbling 
block  to  the  Jews,  and  to  the  Greeks  foolishness.  But  in  this  they  were  ul- 
timately disappointed.  . 

2.  The  place  as  mentioned  by  the  evangelist,  marks  his  strong  affection. 

The  sacred  writer  employs  but  few  words,  his  narration  is  slow  and 

solemn,  and  expressive  of  the  deepest  feelings  of  the  heart.  He  points  to 
the  spot  with  peculiar  emphasis,  as  Jacob  did  to  the  field  of  Machpelah,  say- 
ing "  There  they  buried  Abraham  and  Sarah  his  wife  ;  there  they  buried 
Isaac  and  Rebekah  his  wife  ;  and  there  I  buried  Leah."  Gen.  xlix.  31.  An- 
nother  instance  of  this  form  of  speech  occurs  in  the  address  of  Ruth  to  Nao- 
mi :  "  Where  thou  diest,  will  I  die,  and  there  will  I  be  buried."   Ruth.  i.  17. 

' Thus  the  evangelist  points  to  Calvary,  and  with  deep  emotion  says, 

There  they  crucified  him. 

3.  We  may  also  add  that  this  directs  us  to  the  place  where  we  must  look 

for  mercy. There  they  crucified  him,  and  thence  our  salvation  comes. 

There  the  great  sacrifice  was  offered  up,  the  ransom  price  paid,  and  the  great 
atonement  made. 

"  Theie  hangs  all  human  hope :  that  nail  supports  the  falling  universe." 

II.  The  nature  of  Christ's  sufferings  :  "  they  crucified  him." 
The  sin  of  which  the  Jews  pretended  to  accuse  our  Lord,  was  that  of 
blasphemy,  because  that  "he  being  a  man,  made  himself  God;  and  calling 
God  his  Father,  he  made  himself  equal  with  God."  By  the  Jewish  law  a 
blasphemer  was  to  be  stoned  to  death,  and  therefore  they  took  up  stones  to 
cast  at  him ;  but  being  at  that  time  under  the  Roman  government,  they  had 
no  power  to  put  any  one  to  death.  They  therefore  brought  him  before 
Pilate,  demanding  that  he  should  be  crucified.  The  Roman  law  inflicted 
capital  punishment  by  various  other  means,  chiefly  by  decapitation;  but  cru- 
cifixion was  fixed  upon  to  gratify  the  malignity  of  the  Jews,  and  the  unright- 
eous iudcre  yielded  to  their  wishes. In  all  this  however  the  hand  of 

God  may  be  traced,  and  his  wisdom  seen  in  overruling  these  events  for  the 
accomplishment  of  his  own  purposes. 

1    The  death  of  the  cross,  though  selected  by  Jewish  malignity,  would  be 

the  'fulfilment  of  prophecy, The  disciples  were  blind  to  these  things 

when  they  happened,  but  afterwards  they  saw  plainly  that  thus  it  was  writ- 
ten and  that  thus  it  behoved  Christ  to  suffer.  Prophecy  had  foretold  that 
they  should  pierce  his  hands  and  his  feet,  Psa.  xxii.  16;  and  also  his  side, 
Zech  xii  10;  John  xix.  34,  37. Our  Lord  also  had  himself  fore- 
told in  numerous  instances,  that  he  should  be  betrayed  into  the  hand? 
of  sinners,  and  be  crucified.  John  iii.  14,  viii.  28,  xii.  32,  33.    He  had  also 


228  CHRIST. 

rendered  the  idea  familiar  by  calling  a  profession  of  his  name,  with  all  the 
difficulties  attending  it,  a  bearing  of  the  cross,  in  allusion  to  his  carrying  the 

cross   to   Calvary.    Matt.   xvi.  24,   Mark  x.  21,  Luke  ix.  23.  * Hence 

also  the  doctrine  of  Christ  crucified,  as  the  only  medium  of  our  salva- 
tion, formed  the  very  essence  of  the  gospel  itself.  1  Cor.  ii.  2,  Gal.  iii.  1, 
vi.  14. 

2.  In  our  Lord's  suffering  the  death  of  the  cross,  there  was  something 
analogous  to  what  we  as  sinners  had  deserved ;  and  probably  it  was  with 
a  view  to  represent  this,  that  the  Jews  were  suffered  to  crucify  him — 

1.  It  was  a  lingering  death,  and  the  Romans  appear  to  have  invented  this 
mode  of  punishment  on  purpose  to  render  death  as  dreadful  as  possible.  In 
the  case  of  our  blessed  Lord  it  was  six  hours,  from  the  commencement  to 
the  end  of  the  crucifixion,  when,  having  power  to  lay  down  his  life,  he  vol- 
untarily gave  up  the  ghost ;  but  the  malefactors  had  not  then  expired,  and 
would  probably  have  survived  many  hours  longer.   Mark  xv.  44,  John  xix. 

33. All  this  time  the  sufferer  would   experience   the   most  insatiate 

thirst,  from  the  extreme  anguish  so  long  endured.  Psa.  xxii.  15,  lxix.  21, 
John  xix.  28.  And  in  this  lengthened  pain  and  anguish  there  was  something 
that  represented  the  endless  punishment  of  the  wicked,  the  worm  that  ciieth 
not,  and  the  fire  that  is  not  quenched. 

2.  It  was  a  most  painful  death,  more  so  perhaps  than  any  other  that  hu- 
man malignity  could  devise.  The  wounds  were  all  inflicted  on  the  tender- 
est  parts  of  the  human  body,  but  not  so  as  to  effect  the  seat  of  life.  In  the 
act  of  fixing  the  cross  in  the  ground,  with  the  sufferer  suspended  on  it,  his 
joints  would  be  dislocated  by  the  shock  ;  and  thus  another  prophecy  would 

be  fulfilled.   Psa.  xxii.  14. These  exquisite  sufferings  would  shadow 

forth  those  torments  of  hell,  in  which  the  sinner  shall  thirst  in  vain  for  water 
to  cool  his  tongue,  and  where  the  everburning  sulphur  is  unconsumed. 

3.  The  death  of  the  cross  was  attended  with  reproach  and  infamy  ;  none 
so  painful,  so  ignominious  as  this.  He  was  made  a  spectacle  to  angels  and 
to  men,  and  they  that  passed  by  wagged  the  head  in  derision  and  contempt. 

Yet  he  endured  the  cross,  and  despised  the  shame.  In  this  also  there 

was  a  prefiguration  of  that  public  disgrace  and  overwhelming  shame,  which 
the  righteous  judge  has  awarded  as  the  punishment  of  sin.  Dan.  xii.  2,  Isa. 
lxvi.  24. 

4.  The  death  of  the  cross  was  an  accursed  death,  both  in  the  esteem  of 
God  and  man.  Gal.  iii.  13.  And  the  sentence  to  which  sinners  are  doomed 
is,  that  they  are  to  die  the  death,  to  die  under  the  curse.  Hence  Jesus  would 
come  under  the  law,  and  into  our  place  and  stead,  and  so  was  made  a  curse 
for  us. 

HI.    The    company   in  which    he    suffered  :    they    crucified    with 

HIM  "TWO  MALEFACTORS,  ONE  ONE  THE  RIGHT  HAND,  AND  THE  OTHER  ON 
THE  LEFT." 

1.  On  the  part  of  his  enemies  this  was  designed  to  render  his  death  still 
more  ignominious  and  shameful,  and  was  no  doubt  contrived  between  Pilate 

and  the  chief  priests. Our  blessed  Lord  was  holy,  harmless  and  un- 

defiled,  and  separate  from  sinners;  but  now  to  overwhelm  him  with  shame 

and  public  disgrace,   they   associate   him  with    "  malefactors."  Not 

content  with  this,  they  place  him  in  the  midst,  to  insinuate  that  he  was  the 
worst  of  the  three.  Here  every  circumstance  tells,  for  every  thing  was  in- 
tended to  heighten  the  disgrace.  This   arrangement  might  also   be 

contrived  for  the  purpose  of  discomposing  his  mind,  during  his  last  moments, 
by  filling  his  ear  with  the  blasphemies  and  reproaches  of  the  dying  malefac- 


CHRIST.  229 

tors.  When  we  come  to  die,  the  least  comfort  we  hope  for  is  a  peaceful  pil- 
low, and  the  presence  of  a  sympathizing  friend.  But  here  is  the  blessed 
Saviour,  surrounded  by  an  enraged  populace,  and  expiring  on  the  cross, 
amidst  the  execrations  of  his  enemies,  and  the  groans  of  dying  malefactors. 
2.   But  on  the  part  of  God  we  may  see  something  of  the  Wisdom  'if  this 

appointment. Prophecy  was    hereby   fulfilled,    which    said    that   he 

should  be  numbered  with  transgressors.   Isa.  liii.  11,  Mark  xv.  27,  28. 

— By  this  means  also  the  virtue  of  his  sacrifice  was  made  more  fully  to  ap- 
pear. Had  two  of  his  disciples  been  crucified  with  him,  instead  of  two 
malefactors,  it  might  have  been  imagined  that  they  had  contributed  some- 
thing to  the  efficacy  of  his  sufferings  :  but  as  it  is,  it  would  appear  that  his 
own  arm  brought  salvation,  and  his  righteousness  it  sustained  him.  lie  trode 
the  winepress  alone,  and  of  the  people  there  was  none  with  him.  Isa.  lxiii. 

3.  Also   by  suffering  in  such  society,  an  opportunity  was  given   for 

the  fuller  display  of  his  power  and  grace,  in  saving  one  of  the  malefactors 
in  his  last  moments,  and  taking  him  from   the  cross  to  the   paradise  of  God. 

—  Moreover,  the  publicity  of  his  crucifixion,  rendered  the  evidence  of 

his  death  more  certain  and  indisputable  ;  so  that  his  enemies  could  not  pre- 
tend that  there  was  any  collusion;  and  that  which  established  the  reality  of 
his  death,  established  also  the  reality  of  his  subsequent  resurrection,  on 
which  all  the  hopes  of  his  followers  depend. 


THE  EFFECTS  OF  CHRIST'S  DEATH. 

John  xii.  31,  32. — Now  is  the  judgment  of  this  world:  now  shall  the  prince  of  this  world 
ho  cast  out.    And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me.    (H.  H.) 

Inconceivably  arduous  was  the  work  which  Christ  had  undertaken  :  yet 
amidst  his  heaviest  trials  his  confidence  never  for  a  moment  forsook  him.  He 
had  just  complained  of  the  insupportable  weight  of  his  mental  agonies  ;  yet 
not  so  complained,  but  that  he  had  desired  his  heavenly  Father  to  glorify  his 
own  name,  whatever  sufferings  he  might  have  to  endure  for  that  end.  For 
the  satisfaction  of  those  who  would  otherwise  have  drawn  wrong  conclusions 
from  those  sufferings,  the  Father  answered  him  by  a  voice  like  thunder,  "I 
have  both  glorified  it,  and  will  glorify  it  again  :"  and  immediately  Jesus,  with 
his  wonted  calmness,  resumed  his  discourse  respecting  the  nature  and  neces- 
sity of  his  approaching  death,  and  confidently  predicted, 

I.  The  issue  of  his  conflicts — 

The  world  and  Satan  were  his  great  adversaries  :  and  though  by  his  death 
they  would  appear  victorious  over  him,  yet  he  declared  that  by  his  death, 

1.  The  world  would  be  judged — 

What  we  are  to  understand  by  "  the  judgment  of  this  world,"  we  cannot 
absolutely  determine:  but  we  apprehend  the  import  of  that  expression  to  be, 
that  his  death  would  be  the  means  of  exhibiting  in  the  clearest  view,  first,  the 
wickedness,  and  next,  the  desert  of  the  ungodly  world. 

Who  would  have  conceived  the  wickedness  of  the  world  to  be  so  oreat  as 
it  really  is?  Who  would  have  conceived,  that,  if  God  himself  should  be- 
come incarnate,  and  sojourn  in  a  familiar  manner  upon  earth,  and  cause  the 
light  of  his  perfections  to  shine  around  him,  and  diffuse  innumerable  bless- 


230  CHRIST. 

ings  by  the  unbounded  exercise  of  omnipotence  and  love,  his  creatures  should 
rise  up  against  him,  and  put  him  to  death?  Who  would  conceive  too,  that 
this  should  be  done,  not  by  ignorant  savages,  but  by  the  people  who  had  en- 
joyed the  light  of  revelation,  heard  his  gracious  instructions,  beheld  his 
bright  example,  and  received  the  benefit  of  his  miraculous  exertions  :  yea, 
that  it  should  be  done  too,  not  by  the  inconsiderate  vulgar,  but  by  the  rulers 
themselves,  and  by  the  priests  and  ministers  of  God's  sanctuary?  This 
shews  what  human  nature  itself  is,  even  under  the  greatest  possible  advant- 
ages :   and  humiliating  is  the  picture  which  it  exhibits  to  us. 

But  the  desert  also  of  the  world  is  manifested  to  us  in  the  death  of  Christ: 
for  Christ  suffered  the  penalty  due  to  sin :  "to  redeem  us  from  the  curse  of 
the  law,  he  became  a  curse  :  and  all  the  misery  that  he  endured  both  in 
body  and  soul  as  our  surety  and  substitute,  was  our  deserved  portion.  He 
indeed,  bv  reason  of  his  office,  could  endure  it  but  for  a  time  :  but  the  soul 
that  perishes  in  sin,  must  endure  it  to  all  eternity.  Death,  which  to  him  was 
the  period  of  his  release,  will  be  to  the  condemned  soul  the  commencement 
of  its  sorrows,  of  sorrows  that  shall  endure  to  all  eternity.  The  hidings 
of  God's  face  and  the  sense  of  his  wrath  will  be  co-existent  with  the  soul 
itself. 

2.  The  prince  thereof  would  be  cast  out — 

Satan  is  called  the  prince,  and  the  god,  of  this  world,  because  he  exercises 
an  universal  o-overnment  over  men  who  are  his  willing  subjects.  Eph.  ii.  2  ; 
2  Cor.  iv.  4  ;  2  Tim.  ii.  26.  That  which  has  given  him  this  power,  is  sin: 
on  account  of  sin,  God  has  delivered  men  into  his  hands  as  their  jailor  and 
their  executioner.  But  Jesus  Christ  has  "  finished  transgression  and  made 
an  end  of  sin,  and  brought  in  everlasting  righteousness;"  and  has  thus  res- 
cued from  the  hands  of  Satan  a  countless  multitude,  who  shall  be  eternal 
monuments  of  his  electing  love  and  his  redeeming  power.  Whilst  yet  he 
hano-ed  on  the  cross,  the  Lord  Jesus  "bruised  the  serpent's  head;"  Gen.  iii. 
15  ;  yea,  "he  spoiled  principalities  and  powers,  triumphing  over  them  openly 
upon  the  cross."  Col.  ii.  15.  At  that  moment  did  "Satan  fall  from  heaven 
as  lightning :"  and  though  he  still  retains  a  sway  over  the  children  of  disobe- 
dience, yet  is  he  forced  continually  to  give  up  his  vassals  to  the  Lord  Jesus, 
and  is  made  to  flee  from  those,  Jam.  iv.  7,  whom  he  lately  "led  captive  at 
his  will."  Moreover,  the  time  is  shortly  coming,  (yea,  in  the  divine  purpose 
it  Avas,  as  it  were,  then  present,)  when  he  shall  be  bound  in  chains  of  ever- 
lasting darkness,  and  be  cast  into  that  "  lake  of  fire"  which  has  from  the  be- 
ginning been  "  prepared  for  him  and  for  his  angels." 

Next,  our  Lord  predicts, 

II.  The  triumphs  of  his  grace — 

By  being  "lifted  up  from  the  earth"  was  meant,  his  crucifixion.  The 
expression  refers  to  the  lifting  up  the  brazen  serpent  in  the  wilderness,  which 
was  a  type  and  emblem  of  the  death  of  Christ.  Compare  Numb.  xxi.  8,  9, 
with  John  iii.  14,  15.  The  Evangelist  himself  tells  us,  that  our  Lord  in- 
tended to  intimate  the  peculiar  kind  of  death  which  he  was  to  suffer:  and  the 
people  themselves  understood  him  as  speaking  of  his  removal  from  them  by 
death.  Ver.  33,  34.  Nor  did  his  words  convey  the  idea  of  uncertainty, 
which  seems  intimated  in  our  translation:  the  event  was  fixed  in  the  divine 
counsels  from  all  eternity;  and  he  spoke  of  it  as  certainly  to  be  accom- 
plished.* 

Here  then  are  two  things  to  be  noted ; 

*«dv  should  be  "  ti'/ien,"  and  not  "if." 


CHRIST. 


231 


1.  The  event  predicted —  '• , 

Christ  will  "draw  all  men  to  himself:"  He  is  that  "  Shiloh,  to  whom  the 
gathering  of  the  people  should  he  ;"  and  we  see  on  the  day  of  Pentecost  the 
commencement  of  this  great  and  glorious  work.  Would  we  understand  pre- 
cisely the   import  of  the  expression,  there  we  behold  it  exemplified  m  the 

clearest  view We  must  not  indeed  imagine  that  every  individual  of 

mankind  will  be  drawn  to  Christ;  for  in  every  age  many  have  rejected  him: 
but  some  of  all   nations,  professions,  and  characters,  shall  be  drawn  to  him  ; 

and  at  last  shall  be  found  a  multitude  that  no  man  can  number Dan. 

vii.  13,  14. 

2.  The  manner  in  which  it  shall  be  accomplished — 

Men  are  not  drawn  to  him  like  stocks  and  stones,  but  in  a  way  consistent 
with  the  perfect  exercise  of  their  own  free  will.  The  power  indeed  is 
Christ's;  and  it  is  exerted  with  effect:  but  it  is  made  effectual,— 

First,  by  shewing  men  their  need  of  him.— The  eyes  of  all  the  wounded 
Israelites  were  drawn  to  the  brazen  serpent  in  the  wilderness  :  they  felt  that 
they  were  dyin<r  of  their  wounds  ;  they  knew  that  no  human  efforts  could 
heal  them  ;  and°they  were  assured  that  a  sight  of  that  brazen  serpent  would 
effect  their  cure.  This  attraction  was  sufficient:  they  looked  and  were 
healed.  Thus  the  jailor  saw  his  own  perishing  condition,  and  asked, 
»  What  shall  1  do  to  be  saved  ?"  and  was  glad  to  embrace  the  Saviour  pro- 
posed to  him.  Acts  xvi.  30,  31.  This  is  universally  the  first  operation  of 
Christ's  victorious  grace.  , 

Next,  he  draws  men  by  the  attractive  influences  of  his  grace.— Because 
men  know  not  how  the  Holy  Spirit  works  upon  the  souls  of  men,  they  are 
readv  to  doubt,  or  even  deny,  his  operations.  But  who  doubts  the  agency 
of  the  wind  ?  yet  no  man  knows  whence  it  comes,  or  whither  it  goes.  It  is 
visible  in  its  effects ;  and  therefore  its  operation  is  acknowledged,  notwith- 
standing it  is  involved  in  the  deepest  mystery.  Why  then  should  the  operation 
of  the  Holy  Spirit  be  doubted,  merely  because  the  mode  of  his  agency  is  not 
understood  ?  John  Hi.  8.  Were  it  possible  to  question  the  evidence  of  our 
senses,  we  should  deny  the  virtue  of  the  loadstone,  and  represent  any  one  as 
weak  or  wicked  who  should  profess  to  believe  it.  But  we  behold  its  effects  ; 
and  our  incredulity  is  vanquished.  So  then  must  we  confess  the  agency  of  the 
Holy  Spirit  upon  the  souls  of  men,  though  we  cannot  comprehend  every 
thing  respecting  it.  Our  Lord  has  told  us,  that  «  no  man  can  come  unto 
hinC except  the  Father  draw  him:"  John  vi.  44;  and  the  Psalmist  affirms, 
that  God  makes  us  "willing  in  the  day  of  his  power."  Ps.  ex.  3.  It  is 
sufficient  for  us  to  know,  that  he  draws  us  rationally,  "with  the  cords-ot  a 
man,  and  with  the  bands  of  love."  ■ 

Lastly,  he  draws  men  by  discovering  to  them  the  loonders  oj  fits  love. 
Let  but  a  glimpse  of  his  incomprehensible  love  be  seen,  and  every  thing  in 
the  whole  creation  will  be  darkened  :  just  as  a  view  of  the  meridian  sun  ren- 
ders every  other  object  invisible.  Paul  tells  us,  that  "  the  love  of  Christ 
constrained  him  :"  it  carried  him  away  like  a  mighty  torrent :  nor  will  the 
soul  of  any  man  who  feels  it  be  either  able  or  desirous  to  withstand  its  influ- 
ence. As  well  might  the  angels  in  heaven  be  averse  to  serve  their  Cod,  as 
the  man  that  has  tasted  of  redeeming  love.  „ 

In  this  way  then  does  the  grace  of  Christ  prevail;  and  in  this  way  shall  it 
triumph  to  the  ends  of  the  earth. 
Application  : 
1.  Seek  to  experience  the  attractions  of  his  grace — 


232  CHRIST. 

Nothing  under  heaven   is  so  desirable  as  this Say  then,  with  the 

church  of  old,  "  Draw  me,  and  I  will  run  after  thee"  Cant.  i.  4. 

2.  Fear  not  the  counteracting  influence  of  men  or  devils — 

Men  may  oppose  you,  and  vaunt  themselves  against  you:  but  they  are 
already  "judged"  by  the  word  of  God  ;  and,  if  they  repent  not,  they  shall 
be  judged  by  the  same  at  the  tribunal  of  their  God.  If  they  do  not  them- 
selves become  such  despised  creatures  as  they  esteem  you  to  be,  they  will 
ere  long  "awake  to  shame  and  everlasting  contempt." 

Satan  too  may  harass  you:  but  he  is  a  vanquished  enemy:  yea,  he  too 
"is  judged:"  John  xvi.  11  ;  and  though,  "as  a  roaring  lion,  he  seeketh  to 
devour  you,"  you  are  provided  with  armor,  whereby  you  may  withstand 
him  ;  Eph.  vi.  11-13  ;  and  you  have  the  promise  of  God,  that  "  he  shall  be 
shortly  bruised  under  your  feet" Rom.  xvi.  20. 


THE  PROPITIATION. 

/   1  John  iv.  10. — Herein  is  love,  not  that  we  loved   God,  but  that  he  loved  us,  and  sent  his 
Son  to  be  the  propitiation  for  our  sins.     (Sk.) 

The  interesting  and  all-important  inquiry,  "  What  must  I  do  to  be  saved?" 
could  never  have  been  answered  by  the  light  of  nature.  How  guilty,  pollu- 
ted, and  condemned  creatures  may  be  restored  to  the  forfeited  approbation  of 
their  God,  is  a  mystery  which  human  reason  could  never  penetrate,  as  is  ev- 
ident from  the  numerous  futile  schemes  which  have  been  invented  to  regain 
the  Divine  favor. 

The  supposed  intrinsic  merit  and  excellence  of  human  works — bloody 
sacrifices — grievous  austerities,  &c, — the  senseless  dream  of  purgatory — 
vague  and  undefinable  notions  of  Divine  mercy.  All  these,  and  various  other 
systems  equally  irrational  and  unsatisfactory,  show  the  imperious  necessity 
of  a  plan  of  salvation,  revealed  by  God  himself.  This  glorious  plan  is  pre- 
sented to  our  view  in  the  words  of  the  text.     "  Herein  is  love,"  &c. 

The  word  rendered  propitiation,  signifies  the  victim  or  atoning  sacrifice 
by  which  sin  is  expiated,  and  for  the  sake  of  which  God  can  be  propitious 
to  a  fallen  creature — the  vicarious  offering  presented  in  the  sinner's  stead. 
Our  text  therefore  leads  us  to  observe, 

I.  That  the  state  of  man  required  a  propitiation.  Viewing  man  as 
a  moral  and  an  accountable  agent,  who  has  offended  his  Maker,  the  need  of 
a  propitiation  provided  for  him,  will  be  very  obvious  if  we  reflect, 

1.  On  the  perfection  and  excellence  of  the  law  which  he  has  broken.  It 
is  characterized  as  "  Holy,  just,  and  g-ooc/."  Our  Lord  has  comprised  it 
in  two  essential  points,  viz.  love  to  God,  and  love  to  our  neighbor,  Matt, 
xxii.  37 — 39.  This  law  is — Divine  in  its  origin — immutable  in  its  na'ure 
— reasonable  in  its  requirements — benevolent  in  its  tendency — indispensable 
in  its  obligations.  Such  a  law  therefore  is  essentially  good,  and  ought  to 
be  obeyed.  The  principle  which  refuses  obedience  is  essentially  evil — con- 
sequently the  person  who  indulges  it,  must  justly  deserve  punishment,  even 
the  penalty  which  the  law  denounces,  viz.  death  eternal.  It  follows,  that  if 
man  who  has  violated  the  law  be  saved  from  its  malediction,  while  vet  the 
law  is  perfectly  honored,  it  must  be  through  a  propitiation,  an  atonement — a 
substitute  offered,  and  suffering  in  his  stead. 


CHRIST.  233 

2.  On  the  inability  of  man  to  exjriatehisoffanc.es.  All  hiadoingS,  suf- 
ferings, and  sacrifices,  can  never  atone  for  one  of  his  sins,  nor  heal  a  single 
breach  of  the  divine  commands.  Even  repentance,  though  indispensable  as 
a  means  of  salvation,  is  in  no  way  an  expiation  of  guilt.  It  cannot  undo 
what  is  already  done.  Its  effect  is  rather  prospective,  than  retrospective.  It 
is  no  requisition  of  the  law — consequently  no  satisfaction  of  its  claims  ;  for 
the  law  demands  innocence  and  obedience,  not  repentance.  Hence  it  ap- 
pears, that  some  other  must  provide  the  propitiation,  {through  which  guilty 
man  can  be  honorably  released  from  the  direful  penalty  of  the  law. 

3.  On  the  inflexible  nature  of  Divine  justice,  which  supports  the  honor 
of  the  law,  and  enforces  its  claims.  Justice  is  essential  to  God.  Now  if 
man  justly  merits  punishment,  justice  must  inflict  that  punishment,  either 
on  him,  or  on  a  proper  and  an  adequate  victim  that  may  be  justly  substituted 
in  its  stead.  Otherwise  justice  must  relinquish  its  claims,  and  thus  be  prov- 
ed not  essential  to  God — or  else  it  must  be  set  aside  by  Divine  mercy,  and 
so  exhibit  its  own  weakness,  and  a  discord  among  the  Divine  perfections. 
But  as  we  cannot  admit  either  of  these  blasphemous  suppositions,  it  follows, 
that  no  way  is  left  for  the  exercise  of  mercy  in  the  salvation  of  man,  but 
through  the  medium  of  a  vicarious  sacrifice,  atonement,  or  propitiation.  We 
will  now  show, 

II.  That  Jesus  Christ  is  the  propitiation  required. 
Three  arguments  will  establish  this  proposition: 

1.  No  creature  could  or  would  become  a  propitiation  for  man.  No 
creature  can  lay  God  under  any  obligation.  No  creature  can,  strictly  speak- 
ing, merit  any  thing  from  God.  Hence  no  creature  can  perforin  works  of 
supererogation.  Much  less  could  any  mere  creature  bear,  in  a  limited  time 
and  capacity,  the  inflictions  of  infinite  justice.  And  certainly  no  creature 
ever  would  (even  if  it  were  possible)  make  atonement  for  man.  See  this 
finely  represented  in  Paradise  Lost,  book  3. 

2.  Jesus  Christ  is  every  xoay  adapted  to  become  our  propitiation.  "God 
was  manifested  in  the  flesh",  &c.  His  obedience  unto  death  was  infinitely 
meritorious,  as  he  united  in  himself*  the  Divine  and  human  natures  ;  by  the 
one  he  was  qualified  to  suffer — by  the  other  infinite  value  and  efficacy  were 
conveyed  into  his  sufferings  ;  so  that  the  law  was  magnified  and  made  hon- 
orable, and  every  claim  of  justice  satisfied. 

3.  The  Scriptures  every  tvhere  testify  that  Jesus  Christ  is  our  propitia- 
tion. Here  we  might  produce  the  numerous  types  of  the  Old  Testament. 
Isa.  liii.  5,  6,  7,  10;  Matt.  xx.  28;  Rom.  iii.  24,  25,  iv.  25;  2  Cor.  v.  21;  Gal. 
iii.  13;  Col.  i.  20;  1  Tim.  i.  15;  Heb.  ix.  22—26;  1  John  ii.  2.  The  Father 
gave  the  Son,  John  iii.  16.  The  Son  gave  himself,  Gal.  i.  4.  He  offered 
himself  through  the  Eternal  Spirit,  Heb.  ix.  14.  The  sacred  Three  com- 
bine.    Hence  we  observe, 

III.  That  this  propitiation  is  a  glorious  display  of  the  love  of  God. 
"Herein  is  love,"  &c. 

The  whole  Trinity  concurred  in  the  work  of  man's  redemption,  but  the 
Father  is  here  represented  as  the  first  mover.  He  sent  his  only-begotten 
Son.  Some  have  exhibited  Him  as  burning  with  implacable  rage  against 
mankind,  till  Christ  died  to  make  him  merciful.  How  unscriptural  as  well 
horrid  the  idea!  Christ  died  because  God  was  merciful — not  to  render  him 
so  ;  but  to  prepare  a  channel  for  his  mercy  to  flow  in  a  stream  of  salvation  to 
men.     "Herein  is  love,"  &c.     This  love  is, 

1.  Unpdralled  in  its  nature.  Remark  that  it  was  wholly  undeserved — 
entirely  unsolicited — perfectly  disinterested — contrary  to  man's  own  seeking 
'30 


234  CHRIST. 

— never  invited  by  anything  good,  by  any  moral  excellence  in  man.     "Not 
that  we  loved  God." 

2.  Intense  in  its  ardours.  Here  let  us  regard — the  dignity  of  the  Suf- 
ferer— the  depth  of  his  degradation — the  extremity  of  his  sufferings. 

3.  Immense  in  its  extent.  It  reaches  to  every  age  and  every  clime — to 
every  character  and  every  condition,  even  to  the  lowest  and  most  abominable 
of  the  human  race.     It  embraces  all,  John  iii.  16. 

4.  Glorious  in  its  purpose  cunt  final  issue.  It  not  only  procured  pardon 
for  sin  and  present  holiness. — but  designed  nothing  less  than  everlasting  glory 
for  all  believers.  Here  "grace  reigns  through  righteousness  unto  everlasting 
life  by  Christ  Jesus  our  Lord." 

Inferences : — 

1.  How  pernicious  is  the  doctrine  of  Socinianism,  which  completely  de- 
stroys this  only  hope  of  a  penitent,  redemption  by  Christ!  On  the  Divinity 
of  Christ  depends  the  atonement, — to  renounce  one  is  to  renounce  both. 
The  atonement  gone;  either  man  must  be  absurdly  made  a  meritorious  crea- 
ture, or  the  perfections  of  God  must  be  set  at  variance,  and  one  attribute  must 
vanquish  another. 

2.  How  dangerous  is  the  delusion  of  the  self-righteous  !  The)-  practically 
renounce,  what  Socinians  professedly  deny.  No  one  can  receive  the  atone- 
ment, who  does  not  feel  his  need  of  it,  and  if  it  be  not  applied,  it  can  be  of 
no  avail  to  any  individual. 

3.  What  abundant  consolation  does  this  subject  afford  penitent  sinners. 
Only  let  them  believe,  and  they  shall  see  the  glory  of  God. 

4.  In  this  love  of  God  we  are  furnished  with  a  rule  and  a  motive  for  love 
to  each  other — "Beloved,  if  God  so  loved  us,  we  out  also  to  love  one  an- 
other." 


THE  SUFFERINGS  OF  CHRIST. 

Isaiah  liii.  10,  11. — Yet  it  pleased  the  Lord  to  bruise  him,  &c.     (Sk.) 

Of  all  the  prophetic  writings,  none  contain  more  clear  and  correct  predic- 
tions of  Christ,  than  those  of  Isaiah;  and  of  all  Isaiah's  writings,  none  de- 
scribe the  Messiah  more  accurately,  both  in  his  suffering  and  exalted  state, 
than  this  chapter.  That  the  prophet  here  speaks  of  our  Lord  Jesus  Christ, 
is  evident  from  the  words  of  the  Holy  Ghost  in  the  New  Testament.  He 
applies  verse  the  4th  to  our  Lord,  Matt.  viii.  16,  17;  he  "healed  all  who 
were  sick,  that  it  might  be  fulfilled  which  was  spoken  by  Esaias  the  prophet, 
saying,  Himself  took  our  infirmities,  and  bare  our  sicknesses."  He  applies 
verse^the  5th  to  him,  1  Pet.  ii.  24,  "  Who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree,  that  we  being  dead  unto  sin,  should  live  unto  right- 
eousness"; by  whose  stripes  ye  were  healed."  He  applies  verses  the  7th 
and  8th  to  him,  Acts  viii.  32—35,  "The  place  of  the  Scripture  which  he 
read,  was  this,  He  was  led  as  a  sheep  to  the  slaughter ;  and  like  a  lamb 
dumb  before  his  shearers,  so  opened  he  not  his  mouth.  In  his  humiliation 
his  judgment  was  taken  away  ;  and  who  shall  declare  his  generation  ?  For 
his  life  Is  taken  from  the  earth.  And  the  eunuch  answered  Philip,  and  said, 
I  pray  thee  of  whom  speaketh  the  prophet  this;  of  himself,  or  of  some  other 


CHRIST.  235 

man?  Then  Philip  opened  his  month,  and  began  at  the  same  Scripture,  and 
preached  unto  him  Jesus."  This  example  teaches  us,  that  we  also  may,  and 
indeed  should,  preach  Jesus  from  the  words  now  before  us.  For  here  we 
find  a  most  interesting  description  of  his  character,  his  sufferings,  and  the 
happy  effects  of  his  sufferings.      We  are  led  to  observe, 

I.  His  character.  He  was  God's  righteous  servant,  of  whom  Cod  had 
before  spoken  by  this  prophet;  chap.  xlii.  1,   "Behold,"  &c. 

1.  He  teas  GocVs  servant;  who  glorified  God  by  obeying  him,  John  xvii. 
4.  He  served  God  fully : — his  obedience  was  complete,  Phil.  ii.  8.  "  Be- 
ing," &c.  He  served  God  cheerfully  ;  with  delight,  Psa.  xl.  7,  8;  John  iv. 
34.  He  served  God  constantly ;  without  intermission,  John  viii.  20.  He 
served  God  unwearicilly ;  till  the  work  assigned  him  was  done.  He  labored 
on  and  ceased  not,  till  he  was  enabled  to  say,  "  I  have  glorified  thee  on  earth, 
I  have  finished  the  work  thou  gavest  me  to  do." 

2.  He  was  God's  righteous  servant :  being  unblamable  in  all  his  deport- 
ment, and  never  justly  chargeable  with  s>n.  This  appears — From  the  testi- 
mony of  his  friends  ;  of  Paul,  2  Cowxl,  "  Who  made,"  &c;  of  Peter,  1 
Pet.  ii.  22,  "  Who  did,"  &c.  ;  and  of  John,  1  John  iii.  5.  "  In  him  was  no 
sin." — And* from  the  testimony  of  his  enemies.  This  was  given  by  Judas, 
who  betrayed  him,  Matt,  xxvii.  3,  4,  "  Then  Judas,"  &,c.  ;  by  Pilate,  who 
condemned  him  to  death,  Matt,  xxvii.  24,  "  When  Pilate  saw,"  &e. ;  and  by 
the  centurion,  whose  soldiers  crucified  Christ;  "  Certainly,"  says  he,  "This 
was  a  righteous  man;  truly  this  man  was  the  Son  of  God,"  Luke  xxii.  47; 
Mark  xv.  39. 

3.  As  God's  righteous  servant,  he  became  a  perfect  example,  and  an  ac- 
ceptable mediator.  A  perfect  example  to  all  his  followers,  of  piety  towards 
God ;  love  to  mankind  :  and  personal  purity,  Phil.  ii.  5 ;  1  John  ii.  6.  And 
an  acceptable  mediator.  For  it  was  requisite  that  our  High  priest  should  be 
harmless,  Heb.  vii.  26,  "  Such  a  highpriest,"  &c.  And  that  our  Advocate 
should  be  righteous,  1  John  ii.  1,  "We,"  &c.  This  was  requisite,  that 
God's  righteousness  might  be  declared  in  our  salvation,  Rom.  iii.  25,  26, 
"  Whom  God,"  &c.     Hence  let  us  observe, 

II.  His  sufferings.  "  It  pleased  the  Lord  to  bruise  him,"  &c.  Here 
we  learn, 

1.  The  extent  of  his  sufferings.     He  suffered, 

In  his  body.  He  was  bruised  by  cruel  blows,  Matt,  xxvii.  30,  "And  they 
spit,"  &c. ;  he  was  wounded  by  the  thorns,  nails,  and  spear,  ver.  5 ;  he  en- 
dured stripes  by  scourging,  ver.  5  ;  compare  John  xix.  1,  "  Then  Pilate  took 
Jesus  and  scourged  him." 

In  his  soul.  He  was  put  to  grief  by  the  sins  of  mankind  ; — the  cruelty 
of  his  avowed  enemies;  see  Psa.  xxii.  14 — 16;  and  the  treachery  of  his 
professing  friends  ;  of  Judas,  who  betrayed  him  ;  of  Peter,  who  denied  him  ; 
and  the  other  disciples  who  forsook  him,  Matt.  xxvi.  56;  Zech.  xiii.  6.  He 
was  also  put  to  grief  by  diabolical  suggestions,  Luke  xxii.  53  ;  Heb.  ii.  18  ; 
and  by  the  suspension  of  divine  comfort,  Matt,  xxxvi.  38,  and  xxxvii.  46. 
We  here  learn, 

2.  The  singularity  of  his  sufferings.  These  being  unlike  those  of  others, 
he  might  properly  adopt  Jeremiah's  language  in  another  case,  Lam.  i.  12,  for 
his  sufferings  were  unmerited.  He  was  perfectly  righteous  ;  and  the  only 
one  who  ever  suffered  without  being  sinful  in  nature  or  practice.  His  suf- 
ferings were  inflicted  by  God ;  not  merely  by  wicked  men.  God  laid  them 
on  him,  ver.  6.  God  bruised  him;  put  him  to  grief;  and  made  his  soul  an 
offering  for  sin.  Wicked  men  indeed  were  the  instruments  of  his  suffer- 
ings ;  but  God  gave  him  up  to  death.     Acts  ii.  23  ;  Rom.  viii.  32.     His  s\if- 


236  CHRIST. 

ferings  were  pleasing  to  God.  It  pleased  God  to  bruise  him.  He  did  not 
afflict  Christ  reluctantly,  as  he  does  his  other  children,  Lam.  iii.  22,  23. 
And  yet  our  Lord  concurred  in  his  sufferings.  His  soul  was  made  an  offer- 
ing for  sin,  readily,  without  hesitation;  he  poured  out  his  soul  unto  death,  as 
his  own  voluntary  act  and  deed,  ver.  12;  he  laid  down  his  life  freely,  not  by 
compulsion,  John  x.  15,  18;   Mark  x.  45.      Hence  let  us  observe, 

3.  The  general  nature  6f  his  sufferings.  They  were  evidently  vicarious  ; 
or  sufferings  endured  by  him  as  a  substitute  for  others. 

He  became  an  offering  for  the  sin  of  others,  in  their  stead,  2  Cor.  v.  21  ; 
1  Pet.  iii.  18.  He  bore  the  iniquities  of  others.  "  He  shall  bear  their  in- 
iquities," or  the  punishment  due  to  their  iniquities,  by  just  desert;  as  the 
loss  of  divine  comfort,  the  curse  and  death.  Gal.  iii.  13,  LI,  "Christ  hath,'-' 
&c.  His  sufferings  were  a  "travail ;"  this  implies  that  they  were  pains 
endured  by  him,  for  the  benefit  of  others  : — to  make  them  heirs  of  glory, 
Heb.  ii.  10  ;  to  heal  them,  Isa.  liii.  5  ;  and  bring  them  to  God,  1  Pet.  iii.  18. 
This  leads  us  to  consider, 

III.  The  happy  effects  of  his^tjfferings.     In  consequence  thereof, 

1.  He  shall  prolong  his  days.  By  rising  from  death  to  immortal  life, 
Rev.  i.  13.  This  was  effected  by  himself;  according  to  his  own  declara- 
tions, John  ii.  19,  and  x.  13. — And  it  was  the  reward  of  his  obedience  unto 
death,  Isa.  liii.  12;  Phil.  ii.  8—11. 

2.  He  shall  justify  many  by  his  knowledge.  "By  his  knowledge,"  Sic. 
This  implies,  that  through  or  by  the  knowledge  of  him,  many  will  obtain 
justification. — By  justification  is  meant  the  forgiveness  of  sins.  Compare  Acts 
xiii.  33  and  39.  The  knowledge  of  Christ  includes  a  just  view  of  him  as  the 
only  acceptable  mediator  betwixt  God  and  men,  John  xiv.  6  ;  1  Tim.  ii.  5;  a 
cordial  approbation  of  him,  1  Cor.  ii.  2  ;  and  affiance  in  him,  Ps.  ix.  10.  All 
who  thus  know  him,  are  justified  through  and  by  him,  Rorn.v.  1 ;  Acts  xiii.  39. 

3.  He  shall  see  his  seed :  or  his  posterity,  the  fruit  of  his  travail.  This 
shall  be  a  numerous  seed,  Heb.  ii.  10;  Psa.  ii.  8,  and  ex.  3.  And  a  hopeful 
seed;  a  general  blessing,  Matt.  v.  13,  14;  and  finally  happy,  Isa.  xxxv.  10. 
He  shall  see  his  seed:  see  them  flocking  to  him  for  salvation,  Isa.  Ix.  8; 
see  them  saved  by  him  on  earth,  Isa.  viii.  18  ;  and  glorified  with  him  in 
heaven,  Rev.  iii.  21,  and  xvii.  14. 

4.  The  pleasure  of  the  Lord  shall  prosper  in  his  hand. — The  pleasure 
of  the  Lord  is  his  Church;  the  object  of  his  delight,  Isa.  Ixii.  4;  Psa. 
cxlvii.  11. — This  is  in  Christ's  hand  ;  under  his  government  and  care,  Deut. 
xxxiii.  3  ;  John  x.  27,  28. — It  shall  prosper  there ;  be  kept  uninjured,  Matt, 
xvi.  18,  and  extend  universally,  Dan.  ii.  44. 

5.  He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied.  He  shall 
witness  the  blessings  enjoyed  by  his  redeemed  servants  :  their  interest  in 
God's  favor;  their  spiritual  life,  comfort,  and  honor,  Rev.  vii.  15 — 17.  And 
seeing  this  he  will  be  well  pleased  that  he  has  endured  the  curse,  death,  grief, 
and  shame  for  them,  Psa.  xxxv.  27;  Zeph.  iii.  17.     From  Christ's  sufferings, 

1.  Learn  your  obligations  to  cultivate  a  spirit  of  contrition,  or  godly 
sorrow,  on  account  of  sin.  Because  your  sins  occasioned  his  sufferings  at 
first,  Zech.  xii.  10.  And  they  have  since  crucified  him  afresh,  Heb.  vi.  6 ; 
Psa.  xxxviii.  18. 

2.  Your  encouragement,  if  penitent,  to  hope  for  salvation.  For  Christ 
was  given  for  your  benefit,  Rom.  viii.  32,  and  is  exalted  for  your  benefit, 
Psa.  lxviii.  18. 

3.  God'' s  claims  onyoxias  the  sidy'ecfs  of  redeeming  grace.  On  your 
services,  1  Cor.  vi.  19,  20;  Rom.  xii.  1;  Psa.  cxvi.  1,  2;  Rev.  i.  5,  0. 
".  Unto  him  that  loved  us,"  &c 


237 


A  SKETCH  FOR  GOOD  FRIDAY. 
John  i.  29. — Behold  tho  Lamb  of  God,  which  taketh  away  the  sin  of  the  world.    (Sk.) 

The  death  of  our  Lord  Jesus  Christ,  considered  as  the  only  saving  remedy 
for  a  perishing  world,  demands  our  serious  attention  everv  day  in  the  year; 
but  on  that  particular  day  which  is  set  apart  by  the  christian  church  for  the 
commemoration  of  his  last  sufferings,  we  should  examine  the  subject  with 
deep  seriousness  and  awful  reverence.  The  results  of  our  examinations  will 
amply  repay  our  careful  and  diligent  inquiries  ;  for  thereby  we  shall  .rain 
clear  views  of  a  subject,  which  of  all  others,  is  the  most  important  to  man  ; 
we  shall  feel  ourselves  deeply  humbled  before  God,  under  a  sense  of  thuse 
sins  which  nailed  our  Saviour  to  the  tree;  and  our  drooping  spirits  will  be 
revived  and  cheered  with  a  hope  of  salvation,  by  him  who  suffered  on  the 
cross.  Our  text  points  out  Christ  as  the  Lamb  of  God;  affirms  that  he 
taketh  away  the  sin  of  the  world;  and  exhorts  sinful  men  to  behold  him. 

I.  Jksus  Christ  is  the  Lamb  of  God. 

1.  The  paschal  Lamb  was  a  type  of  Christ.  A  parallel  might  be  drawn 
in  many  important  particulars;  but  we  shall  only  mention  one:  by  the  death 
of  that  lamb,  and  the  sprinkling  of  its  blood  upon  the  door  posts,  all  the  first- 
born of  Israel  were  saved  from  death,  Exod.  xii.  6,  7  ;  and  we  are  assured 
by  am  inspired  writer,  that  "even  Christ  our  passover  is  sacrificed  for  us," 
1  Cor.  v.  7  ;  and  by  his  death,  and  the  sprinkling  of  his  blood,  we  are  saved 
from  wrath,  Rom.  v.  9. 

2.  But  Jesus  is  called  the  Lamb  of  God,  especially  in  reference  to  the 
daily  sacrifice,  which  was  offered  up  every  morning  and  evening  continually, 
and  was  a  standing  type  of  him,  Exod.  xxix.  38,  39.  The  lambs  which 
were  offered  in  the  daily  sacrifice,  were  to  be  without  blemish,  and  our  Sa- 
viour was  without  sin,  1  Peter  i.  19;  they  made  a  typical  atonement,  but  he 
made  a  real  atonement,  I  John  ii.  2  ;  they  were  offered  frequently,  being 
imperfect ;  but  our  Lord  was  but  once  offered,  being  an  all-perfect  offering 
and  sacrifice,  Ileb.  ix.  25,  26. 

3.  The  prophet  Isaiah  foretold  the  Jewish  nation,  that  the  Messiah 
would  be  brought  as  a  lamb  to  the  slaughter,  and  that  "  as  a  sheep  before 
her  shearers  is  dumb,  so  he  would  not  open  his  mouth,"  chapter  liii.  7.  In 
this  prediction,  two  things  are  clearly  stated,  first,  the  death  of  Jesus  as  a 
slaughtered  lamb;  and,  secondly,  his  patience  in  that  awful  scene.  He  was 
manifested  in  the  flesh  to  destroy  the  works  of  the  devil,  1  John  iii.  8  ;  and 
to  accomplish  that  great  object,  "  it  behoved  him  to  suffer,  and  to  rise  from 
the  dead,"  Luke  xxiv.  46. 

4.  Jesus  now  appears,  as  a  lamb  slain,  in  the  heavenly  world.  Rev.  v.  6. 
That  appearance,  in  all  probability,  is  intended  to  remind  glorified  human 
spirits  of  their  salvation  by  his  atonement;  and  hence,  while  this  great  truth 
is  denied  by  some  on  earth,  it  is  celebrated  with  songs  of  praise,  by  the  re- 
deemed of  the  Lord,  verse  8  ;  and  they  ascribe  to  the  Lamb  who  redeemed 
them,  power  and  riches,  strength  and  honor,  and  glory  and  blessing,  ver.  12. 

5.  Other  things  are  affirmed  of  Jesus,  as  an  atoning  Lamb,  which  prove 
the  propriety  of  this  appellation.  The  sanctification  of  the  saints  in  heaven 
is  ascribed  to  his  blood,  where  it  is  said,  they  •'  have  washed  their  robes  and 
made  them  white  in  the  blood  of  the  Lamb,"  Rev.  vii.  11  ;  they  overcame 
the  accuser  of  the  brethren,  by  the  blood  of  the  Lamb,  chap.  xii.  11  ;  and 
they  are  made  kings  and  priests  unto  God,  by  his  blood,  chap.  i.  5. 


I  38  CHRIST. 

IT.  He  taketh  away  the  sin  of  the  world. 

1.  The  sin  of  Adam,  in  the  garden  of  Eden,  affected  the  whole  world 
of  mankind,  Rom.  v.  17-21  ;  1  Cor.  xv.  21  ;  but  it  is  so  far  taken  away  by 
the  Lamb  of  God,  that  all  men  will  rise  from  the  dead,  and  no  man  will  suf- 
fer in  the  eternal  world  for  what  he  did,  1  Cor.  xv.  22  ;  Ezek.  xvin.  20. 

2.  But  by  the  sin  of  the  world  is  meant,  all  the  sins  of  men,  whether 
Jews  or  Gentiles;  including  every  kind  of  sin,  unless  we  may  except  that 
against  the  Holy  Ghost, .Matt.  xii.  32;  and  every  degree  of  sin;  so  that  a 
remedy  is  provided  for  all  who  go  astray,  Isa.  liii.  6.  _  ,     , /.'■»■. 

3.  Jesus  taketh  away  sin,  by  the  sacrifice  of  himself  once  offered,  Heb. 
x.  12;  1  Peter  iii.  18;  and  all  the  sin  which  is  taken  away,  is  through  his 
precious  blood,  Heb.  ix.  32  ;  for  no  man  can  remove  his  own  sin  from  his 
conscience,  nor  can  any  man  take  away  the  sin  of  his  brother,  or  give  a  ran- 
som for  him,  Psa.  xlix.  7  ;  neither  is  there  salvation  in  any  other  name  than 
that  of  Jesus,  Acts  iv.  12.  ,     . 

4.  When  men  repent  and  believe  the  gospel,  the  guilt  of  their  sin  is  taken 
away,  by  the  Lamb  of  God;  and  they  are  justified,  accepted,  and  adopted 
into  the  family  of  God,  Mark  i.  15;   Rom.  v.  1  ;  Eph.  i.  6;  Rom.  vnu  16. 

5.  By  faith,  the  pollution  of  sin  is  taken  away.  It  is  expressly  affirm- 
ed, that  we  are  sanctified  by  faith  in  Christ  Jesus,  Acts  xxv.  18  ;— that  our 
hearts  are  purified  by  faith,  Acts  xv.  9  ;— and  that  "  the  blood  of  Jesus  Christ 
cleanseth  us  from  all  sin,"  1  John  i.  7.  # 

6.  Through  Jesus  the  Lamb  of  God,  the  practice  of  sin  is  taken  away: 
hence  his  followers  excel  in  all  holy  conversation  and  godliness,  2  Peter  m. 

II  ;_for  he  saves  them  from  their  sins,  Matt.  i.  21.  Being  saved  by  grace, 
they  deny  "  ungodliness  and  worldly  lusts,"  and  "  live  soberly,  righteously, 
and  godly  in  this  present  world,"  Titus  ii.  12. 

7.  The  tormenting  fears  which  accompany  sin,  are  taken  away  by  the 
Lamb  of  God,  from  all  tolio  are  perfected  in  love,  1  John  iv.  18  ;— so  that 
they  are  no  longer  tormented,  like  other  men,  with  frightful  fears  of  death 
and  hell,  but  rejoice  in  hope  of  the  glory  of  God,  Rom.  v.  2. 

8.  The  sad  effects  of  sin  in  a  future  state,  will  be  taken  away  by  the 
Lamb  of  God,  from  all  iclio  die  in  the  Lord,  Rev.  xiv.  13.— They  will 
have  a  blessed  and  glorious  resurrection,  1  Cor.  xv.  51,  52 ;— they  will  ap- 
pear with  boldness  in  the  day  of  judgment,  1  John  iv.  17 ;— and  they  will 
"  be  for  ever  with  the  Lord,"  1  Thess.  iv.  18. 

9.  All  the  sin  which  was  taken  axoay  before  Christ  suffered  for  men,  was 
taken  away  bit  him.  He  was  to  be  the  Saviour,  and  when  the  first  promise 
was  made,  the  gospel  day  began  to  dawn,  Gen.  iii.  15.  From  that  day  to 
this,  men  have  been  placed  in  his  hands,  as  the  only  Mediator;  and  through 
his  gracious  undertakings,  the  channels  of  mercy  were  opened  immediately 
after  the  fall  of  our  first  parents.  ,,    .    •    ,       7      T       u 

10.  And  if  sin  be  taken  away  in  the  heathen  world,  it  is  by  the  Lanib 
of  God;  for,  through  his  blood,  they  may  come  "  from  the  east  and  from  the 
west,  and  from  the  north  and  from  the  south,  and  sit  down  in  the  kingdom 
of  God,"  Luke  ix.  29.  Thus,  »  in  every  nation,  he  that  feareth  God  and 
worketh  righteousness,  is  accepted,"  through  him  who  died  lor  all,  Acts 
x.  35. 

III.  Sinful  men  ard  exhorted  to  behold  him. 

1.  The  persons  to  whom  these  ivords  were  addressed  by  John  the  Bap- 
tist, beheld  the  Saviour  with  eyes  of  flesh  ;  for  he  was  present  among  them, 
in  his  human  body.  In  this  sense  we  cannot  see  him,  because  he  has  lett 
our  world,  and  is  gone  to  the  Father,  John  xvi.  28. 


/ 


CHRIST.  239 

2.  But  toe  behold  him  by  the  eye  of  faith,  which  enables  us  to  look  at 
things  which  are  not  seen,  by  the  eye  of  the  body,  2  Cor.  iv.  18  ; — but  all 
the  internal  views  of  the  mind  must  be  directed  by  that  wbich  is  revealed  in 
the  written  word,  or  we  shall  fall  into  foolish  imaginations,  2  Cor.  x.  5. 

3.  To  behold  him  as  a  rtligious  duty,  is  to  bilieve  in  him,  and  to  trust 
in  him  fjr  salvation,  Isa.  xlv.  22; — and  this  is  not  merely  one  act  of  the 
mind,  at  some  certain  period  of  our  lives,  but  a  continued  act,  expressed  by 
looking  to  Jesus,  Heb.  xii.  2. 

4.  Behold  him  in  his  birth  at  Bethlehem,  in  his  holy  life  among  the  wick- 
ed Jews,  in  his  death  on  Mount  Calvary,  in  his  resurrection  from  the  dead, 
and  in  his  ascension  to  heaven,  where  "  he  ever  liveth  to  make  intercession," 
Heb.  vii.  25.  Place  these  wonderful  events,  as  they  are  recorded  in  the 
Book,  before  the  eye  of  contemplation. 

5.  Carefully  behold  him  in  his  sacred  offices. — lie  was  a  prophet  to  guide 
us  into  all  truth,  Acts  iii.  22,  23  ; — a  Priest  to  atone  and  intercede,  Heb.  iv. 
14  ; — and  a  King  to  govern  and  protect  us,  Rev.  xvii.  14,  xix.  16.  Proper 
views  of  these  offices  will  cheer  your  hearts,  strengthen  your  hands,  and  in- 
spire you  with  a  blessed  hope. 

6.  As  christian  believers,  behold  him  in  his  person.  He  "is  over  all, 
God  blessed  for  ever,"  Rom.  ix.  5 ;  he  is  man,  in  the  proper  sense  of  the 
word,  having  a  reasonable  soul,  and  a  body  which  died  and  rose  again,  Luke 
ii.  52; — and  he  is  God-man,  and  Mediator  between  God  and  men,  1  Tim. 
ii.  5. 

7.  //  becomes  us  to  behold  him  with  profound  humility. — He  had  no  sin 
of  his  own,  either  original  or  actual,  Heb.  vii.  20; — but  he  suffered  for  our 
sins,  and  was  "wounded  for  our  transgressions,"  Isa.  liii.  5;  a  thought 
which  should  lay  us  in  the  dust,  and  keep  us  there  all  the  days  of  our  lives. 

8.  But  behold  him  with  grateful  feelings. — We  love  him  because  he  is 
lovely;  but,  especially,  because  he  first  loved  us,  1  John  iv.  19.  Had  he 
not  undertaken  our  cause,  we  should  have  been  lost,  and  what  but  love  could 
have  moved  him  to  die  for  us?  Rom.  v.  8. 

9.  Hence  we  may  behold  him  with  entire  confidence. — His  love  is  a  proof 
that  he  is  willing  to  save  us ;  and  we  know  "  he  is  able  to  save  to  the  utter- 
most," Heb.  vii.  25. — He  offers  salvation,  Acts  xiii.  26;  he  invites  us  to  go 
to  him,  Matt.  xi.  28  ;  and  he  knocks  at  the  door  of  our  hearts,  Rev.  iii.  20. 

10.  While  we  view  him  as  our  Saviour,  let  us  also  behold  him  as  our 
exemplar. — There  are  good  examples  among  men,  but  they  are  all  imper- 
fect; the  example  of  Jesus  should  be  placed  before  our  eyes  in  all  states  and 
circumstances  of  life ;  and  we  should  endeavor  to  imitate  him,  as  far  as  may 
be  proper,  in  all  our  works,  and  in  all  our  ways.  To  attempt  an  imitation 
of  him  in  all  things  would  be  rash  presumption  ;  but  while  we  follow  his 
hospitality,  meekness,  patience,  zeal,  love,  and  obedience,  we  shall  be  both 
safe  and  happy,  1  Peter  ii.  21. 

We  conclude  by  observing,  that  all  who  thus  behold  the  Lamb  of  God, 
shall  see  him  at  the  end  of  the  world  with  great  joy;  that  they  shall  meet 
him  in  the  air,  and  that  they  shall  remain  with  him  as  their  bridegroom,  in  a 
blessed  and  glorious  state  of  immortality,  Rev.  xxi.  2-9.     Amen. 


240  CHRIST. 

IT  IS  FINISHED. 

John  xix.  30. — It  is  finished.     (P.) 

These  words  may  be  considered  as  including  the  following  particulars  : — 
I.  The  humiliation  and  sufferings  of  the  Saviour  were  finished. 

1.  His  humiliation  was  profound:  He  condescended  to  take  humanity — 
was  distinguished  by  poverty — had  not  where  to  lay  his  head. 

2.  His  sufferings  were  intense:  He  was  arrayed  in  mock  royalty  for  the 
sport  of  a  wanton  crowd — suffered  the  excruciating  death  of  the  cross — en- 
dured the  thunderbolts  of  divine  vengeance. 

3.  But  the  sufferings  and  humiliation  of  Christ  were  now  terminated. 

II.  The  prophecies  of  the  Old  Testament  were  now  fully  accom- 
plished. 

1.  The  prophets  had  predicted  all  the  remarkable  events  in  the  Saviour's 
life  :  He  was  to  be  born  of  a  virgin,  at  Bethlehem — to  be  despised  and  re- 
jected by  his  countrymen — to  bear  his  sufferings  with  meekness  and  resig- 
nation— to  be  numbered  with  transgressors — not  a  bone  to  be  broken — to  be 
cut  off,  but  not  for  himself. 

2.  These  prophecies  receive  their  full  accomplishment,  as  appears  from 
the  Evangelical  history. 

III.  The  Mosaical  dispensation  was  now  for  ever  abolished. 

1.  This  dispensation  was  only  a  typical  institution. 

2.  It  was  now  abolished — oblation  and  sacrifice  were  to  cease — the  veil  of 
the  temple  was  rent,  as  an  indication  of  divine  authority  for  its  abolition. 

3.  The  Jews  we're  no  longer  the  exclusive  objects  of  the  divine  favor — the 
gospel  was  to  be  preached  to  the  Gentiles  also. 

IV.  The  redemption  of  the  guilty  was  now  completely  accom- 
plished. 

1.  Man  was  in  a  state  which  required  redemption. 

2.  The  justice  and  veracity  of  the  divine  character  demanded  a  satisfaction 
for  sin. 

3.  This  satisfaction  was  rendered  by  the  Saviour — in  the  nature  which  had 
offended,  and  to  the  extent  that  the  law  required. 

V.  The  empire  of  Satan  was  for  .ever  destroyed. 

1.  The  world  was  in  bondage  to  the  prince  of  darkness — led  captive  by 
the  devil  at  his  will. 

2.  This  enemy  was  .conquered  by  the  Saviour — at  his  temptation  in  the 
wilderness,  when  he  expelled  him  from  those  he  possessed,  and  triumphed 
over  him  on  his  cross. 

Conclusion. — Be  grateful  for  the  dispensation  under  which  you  live. 


THE  BENEFIT  ARISING  TO  CHRIST  FROM  HIS  OWN  SUFFERINGS. 

Heb.  v.  7 — 9. — Who  in  the  days  of  his  flesh,  when  he  had  offered  up  prayers  and  supplica- 
tions, with  strong'  crying  and  tears,  unto  him  that  was  able  to  save  him  from  death,  and 
was  heard  in  that  he  feared,  though  lie  were  a  son,  yet  learned  he  obedience  by  the  things 
which  he  suffered ;  and  being  made  perfect,  he  became  the  author  of  eternal  salvation 
unto  all  them  that  obey  him.     (S    S.) 

The   priestly  office,  as  marked  out  by   God,  belonged  exclusively  to  the 
tribe  of  Levi — Yet  our  Lord,  though  he  was  not  of  that  tribe  to  which  the 


CHRIST.  241 

priesthood  appertained,  was  truly  and  properly  a  High  Priest — He  was  con- 
stituted a  priest,  of  a  different  order  from  that  of  Aaron — And  executed  the 
duties  of  the  priesthood  in  a  far  different  manner  than  it  was  possible  for  any 
other  person  to  perform  them — He  offered  not  the  blood  of  bulls  and  of  goats, 
but  his  own  body,  for  the  sins  of  the  world — The  apostle  describing  the 
manner  in  which  he  ministered,  sets  before  us, 

I.  His  conduct  under  his  sufferings. 

Never  were  the  sufferings  of  any  creature  comparable  with  those  of  Christ. 

His  bodily  sufferings  perhaps  were  less  than  many  of  his  followers  have 
been  called  .to  endure* — But  those  of  his  soul  were  infinitely  beyond  our 
conceptions,  Ps.  xxii.  11,  15,  with  Matt.  xxvi.  38 — The  assaults  of  Satan, 
and  the  wrath  of  God,  combined  to  produce  that  bloody  sweat  in  the  garden 
of  Gethsemane — Luke  xxii.  41. 

Under  them  he  poured  out  his  heart  in  prayer  unto  his  heavenly  Father. 

He  never  lost  sight  of  God  as  his  Father,  but  addressed  him  with  the 
greater  earnestness  under  that  endearing  title,  Mark  xiv.  36 — He  knew  that 
his  Father  was  "  able  to  save  him  from  death" — He  therefore  repeatedly  be- 
sought him  to  remove  the  bitter  cup,  and  urged  his  petitions  "  with  strong 
cries  and  floods  of  tears" — Not  that  he  repented  of  the  work  he  had  under- 
taken ;  but  only  desired  such  a  mitigation  of  his  sufferings  as  might  consist 
with  his  Father's  glory,  and  the  salvation  of  men — t 

Nor  did  he  desist  from  prayer  till  he  had  obtained  his  request. 

Him  the  Father  always  heard — Nor  was  an  answer  now  denied  him — He 
was  delivered  from  that  which  he  chiefly  deprecated! — Though  the  cup  was 
not  removed,  he  was  not  suffered  to  faint  in  drinking  it — He  was  strengthened 
by  an  angel  in  answer  to  his  prayer,  Luke  xxii.  43 — And  clearly  shewed 
what  an  answer  he  had  received,  by  the  dignified  composure  with  which  he 
immediately  resigned  himself  into  the  hands  of  his  enemies — John  xviii. 
4—8,  11. 

His  sufferings  indeed  could  not  be  dispensed  with;  but  they  were  amply 
recompensed  by, 

II.  The  benefit  he  derived  from  them. 

The  benefits  accruing  to  our  Lord  from  his  own  sufferings  were. 

1.   Personal. 

It  was  necessary  for  him  as  our  high  Priest  to  experience  every  thing 
which  his  people  are  called  to  endure  in  their  conflicts  with  sin  and  Satan, 
Heb.  ii.  17 — Now  the  difficulty  of  abiding  faithful  to  God  in  arduous  circum- 
stances is  exceeding  great — This  is  a  trial  which  all  his  people  are  called  to 
sustain — And  under  it  they  more  particularly  need  his  almighty  succour — 
This  therefore  he  submitted  to  learn — Though  as  the  Son  of  God  he  knew 
all  things  in  a  speculative  manner,  yet  he  could  not  know  this  experimentally, 
but  by  being  reduced  to  a  suffering  condition — This  therefore  was  one  benefit 
which  he  derived  from  his  sufferings — He  learned  by  them  more  tenderly  to 
sympathize  with  his  afflicted  people,  and  more  speedily  to  succour  them  when 
imploring  his  help  with  strong  crying  and  tears — lb.  ver.  18. 

*It  is  possible  indeed  that  the  perfect  temperature  of  his  body  might  give  a  more  exquisite 
sensibility  to  the  organs :  but  this  is  no  where  affirmed  in  scripture. 

f  John  xii.  27,  28. — As  a  man,  he  could  not  but  feel,  and  as  a  good  man,  he  could  not  hut 
deprecate  the  wrath  of  God:  but  he  desired  nothing  that  was  inconsistent  with  the  divina 
will,  Matt.  xxvi.  39. 

{The  learned  differ  about  the  sense  of  &?ro  r»;  vj\2.Z%i*c  ■  some  translato  it  pro  rcverentLi 
others  ex  metu.     See  Beza  on  Heb.  v.  7. 

31 


242  CHRIST. 

2.  Official. 

As  the  priests  were  consecrated  to  their  office  by  the  blood  of  their  sacri- 
fices, so  was  Jesus  by  his  own  blood* — From  that  time  he  had  a  right  to  im- 
part salvation — From  that  time  also  lie  exercised  that  right — The  persons 
indeed  to  whom  alone  he  is  "the  author  of  eternal  salvation,"  are,  "those 
who  obey  him" — Not  that  they  possess  this  qualification  before  he  vouch- 
safes his  mercy  to  them — But  he  invariably  transforms  his  people  into  his 
own  image — And  makes  them,  like  himself,  obedient  unto  death — Phil.  ii.  8. 

We  may  learn  from  hence. 

1.  What  we  should  do  under  sufferings,  or  a  dread  of  God's  displeasure. 
We  should  not  hastily  conclude  that  we  are  not  his  children — Heb.  xii.  6, 

We  should  rather  go  with  humble  boldness  to  God  as  our  Father,  Luke  xv. 
17,  18 — We  should  plead  his  gracious  promises,  Ps.  1.  15 — Nor  can  we  pos- 
sibly be  too  earnest,  provided  we  be  content  that  his  will  should  be  done — 
(Alas  !  that  there  should  be  so  little  resemblance  between  our  prayers  and 
those  of  Christ !) — We  should  however  consider  that  as  the  best  answer  to 
prayer,  which  most  enables  us  to  glorify  God — 

2.  Whither  to  go  for  salvation. 

The  Father  was  "  able  to  save  his  Son  from  death" — And  doubtless  he 
can  save  us  also — But  he  has  exalted  his  Son  to  be  a  Prince  and  a  Saviour, 
Acts  v.  31 — To  Christ  therefore  we  are  to  go,  and  to  the  Father  through 
Christ,  Eph.  ii.  18 — In  this  way  we  shall  find  him  to  be  the  author  of  eter- 
nal salvation  to  us — Heb.  vii.  25. 

3.  What  is  to  be  our  conduct  when  he  has  saved  us. 

Jesus  died  "  to  purchase  to  himself  a  peculiar  people  zealous  of  good 
works"— We  must  therefore  obey  him,  and  that  too  as  willingly  in  seasons 
of  severe  trial  as  in  times  of  peace— We  must  be  content  to  be  conformed  to 
the  likeness  of  our  Lord  and  Master— Let  us  be  faithful  unto  death,  and  he 
will  give  us  a  crown  of  life — Rev.  ii.  10. 


CERTAIN  SUCCESS  OF  CHRIST'S  UNDERTAKING. 
Isaiah  liii.  10.— And  the  pleasure  of  the  Lord  shall  prosper  in  his  hand.     (Pr.) 

In  no  part  of  the  prophetic  writings  are  the  humiliation  and  sufferings  of 
Christ  detailed  with  such  affecting  minuteness  as  in  this  chapter,  and  inveter 
ate  indeed  must  have  been  the  blindness  and  unbelief  of  the  Jews,  not  to  per 
ceive  and  admit  the  force  of  such  overwhelming  evidence.  The  same  pro- 
phecy however  foretold  that  the  report  would  not  be  believed,  and  that  when 
the  Saviour  should  appear  he  would  be  rejected  and  despised  of  men.  Never- 
theless he  shall  see  his  seed,  he  shall  prolong  his  days,  and  the  pleasure  of 
the  Lord  shall  prosper  in  his  hand. 

I.   Offer  a  few  explanatory  remarks  on  the  terms  of  the  text. 

1.  By  "the  pleasure  of  the  Lord"   we  are  to  understand,  his  purposes 

concerning  the  cause  of  Christ. It  was  an  important  part  of  his  good 

pleasure,  that  sinners  should  be  redeemed  by  the  blood  of  Christ,  and  this  he 
delighted  to  accomplish.     Psa.  xl.  6—8.     But  this   part  of  the  will  of  God 

*T«/.«fti6«c  sometimes  means  "  consecrated ;"  see  Heb.  vii.  28. 


ciirist.  243 

is  supposed  in  the  text  to  be  already  effected,  and  that  another  part  is  imme- 
diately to  follow,  relating  to  the  progress  of  Christ's  kingdom. 

2.  The  success  of  Christ's  undertaking,  in  the  universal  spread  of  the 
gospel,  is  called  the  pleasure  of  the  Lord,  because  it  is  an  object  of  his  eter- 
nal purpose,  and  ilia  end  lie  had  in  view  in  the  creation  of  the  world.      Ccl. 

i.  16. It  is  true  indeed,  the  accomplishment  of  God's   design  is  said 

to  be  his  pleasure,  even  when  it  relates  to  the  punishment  of  his  enemies; 
for  "he  will  do  bis  pleasure  on  Babylon,  and  his  arm  shall  be  on  the  Chal- 
deans ;"  but  that  in  which  he  takes  peculiar  delight  is  the  enlargement  of 
Christ's  kingdom.  God  takes  pleasure  in  all  his  works,  but  more  in  the 
work  of  redemption  than  any  other,  and  more  still  in  rewarding  the  obedi- 
ence and  sufferings  of  his  well-beloved  Son,  than  in  putting  him  to  <mef. 
John  x.  17;  Phil.  ii.  9. 

3.  The  great  work  of  subduing  the  world  is  here  placed  in  the  hand  of 

Christ. The  work  of  redeeming  sinners  was  committed  to  him,  and 

he  succeeded  in  that;  and  now  the  work  of  subduing  the  nations  to  the  obe- 
dience of  faith,  is  put  into  his  hand.  He  is  head  over  all  things  to  the  church, 
and  all  shall  be  made  subservient  to  his  will.  All  power  in  heaven  and  earth 
is  given  unto  him,  and  he  is  sending  forth  his  armies,  that  he  may  rule  in  the 
midst  of  his  enemies,  and  triumph  over  all  the  earth.  Psa.  xlv.  3,  4,  ex, 
1—3. 

4.  It  is  here  foretold  that  the  work  of  Christ  shall  certainly  succeed,  and 

the  pleasure  of  the  Lord  "  shall   prosper  in  his  hand." If  placed  in 

other  hands  it  would  have  failed,  but  with  him  it  must  prosper.  Adam  was 
constituted  the  federal  head  of  his  posterity,  but  he  failed  in  the  undertaking, 
and  all  were  ruined.  Moses  was  charged  with  the  redemption  of  Israel,  but 
he  failed  of  bringing  them  into  the  promised  land;  and  as  to  the  eternal  sal- 
vation of  any  of  them,  it  was  effected  only  by  the  death  of  Christ,  and  not 
by  the  law  of  Moses.  All  others  have  failed  and  been  discouraged,  but  he 
shall  set  judgment  in  the  earth,  and  the  isles  shall  wait  for  his  law.  Thous- 
ands among  the  Jews,  and  tens  of  thousands  among  the  Gentiles,  have  sub- 
mitted to  his  authority ;  and  he  shall  still  go  on  and  prosper,  till  the  whole 
earth  be  rilled  with  his  glory. 

II.    Consider  the    reasons  why  the   pleasure  of  the  Lord  should 

PROSPER    IN    THE    HAND    OF    CHRIST. 

Two  things  are  generally  necessary  to  the  success  of  any  oreat  undertak- 
ing; one  is,  personal  fitness  or  qualification,  and  the  other,  the  means  of  ac- 
complishing the  design. 

1.  Christ  possesses,  in  an  eminent  degree,  the  qualifications  necessary  to 
the  work  he  has  undertaken. Great  and  unconquerable  zeal  is  re- 
quired, where  the  work  is  arduous  and  attended  with  great  difficulty,  and 
nothing  can  be  done  without  it.  If  a  man,  from  mere  worldly  motives,  en- 
gages in  the  work  of  the  ministry,  he  will  not  be  likely  to  succeed;  his 
efforts  and  his  zeal  are  totally  inadequate  to  so  important  an  undertaking. 
But  Christ's  heart  was  wholly  set  upon  what  he  undertook,  and  his  zeal  shall 
bring  it  to  pass.  Isa.  lxiii.  4. Wisdom  also  is  required.  A  good  in- 
tention, accompanied  with  ardent  exertions,  is  not  sufficient;  wisdom  and 
understanding  are  necessary  to  conduct  things  to  a  proper  issue;  and  these 
qualifications  are  possessed  in  an  eminent  degree  by  the  blessed  Saviour. 
Isa.  iii.  13. Faithfulness  also  to  his#engagements  was  eminently  veri- 
fied in  him.     Isa.  xi.  5;   Ilcb.  iii.  2. 

2.  Christ  possesses  all  the  necessary  means  for  carrvinjr  on  his  own  cause 
in  the  world. In  consequence  of  his  death  the   Holy  Spirit  is  given, 


244  CHRIST. 

to  convince  the  world  of  sin,  and  to  give  success  to  a  preached  gospel. —  — 
Christ  is  able  also  to  save  to  the  uttermost  them  that  come  unto  God  by  him, 
and  that  in  consequence  of  his  intercession  before  the  throne.  He  can  keep 
us  from  falling,  and  present  us  faultless  before  the  presence  of  lus  glory  with 

exceeding  joy. All  the  arrangements  of  providence  are  in  his  hands  ; 

the  fate  of  kingdoms  and  of  empires,  and  whatever  is  necessary  to  the  pros- 
perity of  his  own  most  righteous  cause,  are  entirely  at  his  command. 

Let  us  reflect,  1.  That  as  God  has  entrusted  his  own  glory  in  the  hands 
of  Christ,  it  becomes  us  to  commit  our  all  to  him,  that  he  may  save  us  in  the 
great  day.  2.  That  those  who  labor  with  Christ  in  his  cause  have  reason  to 
take  encouragement,  for  it  is  in  his  hands,  and  must  finally  prevail. 


THE  RESURRECTION  OF  CHRIST,  GLAD  TIDINGS. 

Acts  xiii.  32  33.  We  declare  unto  you  glad  tidings,,  how  that  the  promise  which  was  made 
unto  the  fathers,  God  hath  fulfilled  the  same  unto  us  their  children,  in  That  he  hath  raised* 
up  Jesus  again  ;as  it  is  written  in  the  second  Psalm,  Thou  art  my  Son,  this  daj  have  I 
begotten  thee.     (S.   S.) 

The  resurrection  of  Christ  was  the  foundation,  whereon  the  whole  edi- 
fice of  our  religion  was  built.  To  that  Jesus  himself  directed  his  diciples 
to  look  forward\s  the  evidence  of  his  Messiahshrp  ;  and,  after  he  had  risen, 
he  appeared  to  them  repeatedly  for  the  space  of  forty  days,  that  they  might 
be  enabled  to  testify  of  it  with  the  fullest  assurance.  A  select  number  were 
chosen  by  him  for  the  very  purpose  of  bearing  witness  to  this  wonderful  event : 
and  because  St.  Paul  had  not  enjoyed  the  same  advantage  as  the  other  apos- 
tles, he  was  favored  with  a  vision  of  his  Lord  long  after  his  removal  from  the 
sight  of  all  other  mortals,  in  order  that  he,  as  well  as  the  others,  might  be 
able  to  testify  of  it  from  ocular  demonstration. 

In  the  words  before  us  he  speaks  of  Christ's  resurrection. 

1.  As  AN  ACCOMPLISHMENT  OF  PROPHECY. 

The  passage  quoted  by  the  apostle  is  very  properly  applied  to  this  subject. 

The  Psalms  were  in  the  apostle's  days  arranged  in  the  same  order  as  they 
now  are.  And  the  scope  of  the  second  Psalm  is  to  declare  the  triumph  of 
Jesus  over  all  his  enemies  by  means  of  his  resurrection  from  the  grave,  and 
of  his  consequent  exaltation  to  the  right  hand  of  God.  And  he  might  well 
be  said  to  be  "  begotten"  in  the  day  of  his  resurrection,  because  he  was  then 
formed  anew,  as  it  were,  from  the  earth. 

It  is  confirmed  also  by  many  other  passages  that  predict  the  same  truth. 

As  it  was  foreordained  by  God,  so  it  was  foretold  in  a  variety  of  ways. 
Sometimes  it  was  exhibited  in  types,*  and  sometimes  in  prophecies.!  In  one 
scripture,  not  quoted  indeed  in  this  place,  but  cited  no  less  than  six  times  in 
the  New' Testament,  this   marvellous  event  was  predicted  in  terms  so  plain 

*Isa~c  being  put  to  death,  as  it  weie,  by  his  own  father,  was  received  again  from  the  dead 
in  a  fisure  Heb  xi.  19.  Jonah  was  raised  again  on  the  third  day  from  the  belly  of  a  fish, 
Matt  xii  39  40  The  living  bird  that  was  let  loose  after  having  been  dipped  in  the  blood 
of  the  bird  that  had  been  slain,  represented  Jesus  as  ascending  to  heaven  with  his  own  blood, 
Lev.  xiv.  51,  53,  with  Heb  ix.  12.  .  _  .  . 

iVer  34  35  with  Isa  lv.  3,  which  certainly  must  include  the  resurrection  ot  him  that 
was  to  be  "the  leader  and  commander,"  and  Ps.  xvi.  10,  which  is  so  largely  commented 
upon  by  St.  Peter,  Acts  ii,  26 — 31. 


CHRIST.  245 

that  none  could  misunderstand  it,  who  did  not  obstinately  shut  their  eyes  against 
the  truth.     Ps.  cxviii.  22,  with  Luke  xx.  17. 

We  must  not  however  suppose  this  to  be  an  uninteresting  fact:  for  the 
apostle  further  speaks  of  it. 

II.    As  GLAD  TIDINGS  TO  THE  SOUL. 

To  the  disconsolate  disciples  the  tidings  of  Christ's  resurrection  were 
doubtless  exceeding  joyful.  But  they  ought  to  be  no  less  so  to  us,  since  that 
event  ascertains. 

1.  The  virtue  of  his  sacrifice. 

Had  he  not  risen,  his  death  had  been  in  vain.  1  Cor.  xv.  14,  17,  18.  We 
could  have  had  no  evidence  that  our  debt  was  discharged,  if  our  surety  had 
not  been  liberated  from  the  prison  of  the  grave.  But  his  resurrection  clearly 
proved  that  he  had  satisfied  the  demands  of  law  and  justice,  and  it  thereby 
affords  us  a  ground  of  assured  hope,  and  triumphant  exultation.  Rom.  iv, 
25,  and  viii.  34. 

2.  His  sufficiency  for  our  help. 

If  he  were  still  dead,  it  would  be  in  vain  to  look  to  him  for  help.  But, 
when  he  had  raised  up  himself,  John  x.  17,  18,  and  spoiled  all  the  principal- 
ities and  powers  of  hell,  Col.  ii.  15,  and  been  exalted  on  purpose  that  he 
might  be  a  Prince  and  a  Saviour  to  give  repentance  to  Israel  and  remission  of 
sins,  Acts  v.  31,  what  may  we  not  expect  at  his  hands  ?  Surely  he  is  declar- 
ed thereby  to  be  the  Son  of  God  with  power,  Rom.  i.4,  and  to  be  able  to  save 
us  to  the  uttermost.  Heb.  vii.  25.  Let  us  only  seek  to  know  hiiu  in  the 
power  of  his  resurrection;  Phil.  iii.  10;  and  nothing  shall  be  impossible  unto 
us.      Mark  ix.  23. 

3.  The  certainty  of  our  own  resurrection. 

Our  resurrection  depended  altogether  upon  his  :  if  he  had  not  risen,  neither 
should  we  have  risen  :  but  because  he  rose,  we  shall  rise  also.  Christ  is  the 
first-fruits,  which,  while  it  sanctified,  assured  also  the  whole  harvest.  1  Cor. 
xv.  20.  He  is  our  forerunner,  who  is  gone  to  heaven  to  prepare  places  for 
us,  and  will  come^again  to  raise  us  to  the  possession  of  them.  Heb.  vi.  20, 
John  xiv.  2,  3.  We  therefore  may  consider  death  and  the  grave  as  vanquish- 
ed for  us,  and  look  forth  to  the  complete  triumph  which  we  ourselves  shall  have 
over  them  in  the  last  day.  1  Cor.  xv.  53 — 55.  Because  he  liveth,  we  may 
be  sure  that  we  shall  live  also.     John  xiv.  19. 

As  a  further  improvement  of  this  passage,  permit  me  to  observe, 

1.  How  deeply  are  we  interested  in  the  writings  of  the  Old  Testament! 
In  them  are  promises  of  which  we  receive  the  accomplishment.     The  word 

of  God  is  not  of  privateinterpretation,  2  Pet.  i.  20,  as  though  it  belonged  only  to 
this  or  that  individual.  Many  parts  doubtless  had  a  peculiar  reference  to 
those  to  whom  they  were  spoken ;  but  none  have  an  exclusive  reference. 
Let  us  then  embrace  the  promises  as  spoken  to  ourselves,  compare  Josh.  i.  5, 
witli  Heb.  xiii.  5,  6,  and  expect  the  fulfilment  of  them  to  our  own  souls. 

2.  What  enemies  are  they  to  themselves  who  despise  the  ministry  of  the 
gospel ! 

Many,  when  the  gospel  is  preached  to  them,  are  ready  to  say,  like  the 
devils,  We  beseech  the;;  torment  us  not.  Matt.  viii.  29,  and  Luke  viii.  28. 
Yes,  they  look  on  faithful  ministers  as  the  troublers  of  Israel.  1  Kings  xviii. 
17.  But  the  scope  of  our  ministry  is  to  "  diclurc  glad  tidings*'  even  to 
proclaim  a  crucified,  and  an  exalted  Saviour.  Let  any  one  contemplate  the 
foregoing  subject,  and  see  whether  it  do  not  afford  matter  for  rejoicing.  Let 
men  only  forsake  their  sins,  and  we  have  not  a  word  to  utter  whieh  will  not 
administer  to  them  an  occasion  of  joy.  . 


246  CHRIST. 

3.  What  a  near  relation  subsists  between  believers  in  ail  ages! 

They  are  our  fathers,  and  we  their  children.  We  are  all  of  one  family,  all 
united  to  one  head,  Eph.  i.  10,  Heb.  xii.  23,  and  all  heirs  of  the  sam  3  glory. 
Let  us  enjoy  this  thought,  and  look  forward  to  the  time,  when  we  shall  sit 
down  with  all  the  patriarchs  and  prophets  in  the  kingdom  of  our  God.  Matt. 
viii.  11,  Luke  xiii.  28. 


THE   MANIFESTATION  OF  CHRIST  TO   HIS  DISCIPLES  AFTER  HIS 
RESURRECTION. 

John  xx.  19,  20. — Then  the  same  day  at  evening,  being  the  first  day  of  the  week,  when 
the  doors  were  shut  where  the  disciples  were  assembled  for  fear  of  the  Jews,  came  Jesus, 
and  stood  in  the  midst,  and  said  unto  them,  Peace  be  unto  you,  &c.     (Sk.) 

When  Paul  preached  before  king  Agrippa, 'concerning  the  sufferings  of 
Christ  and  his  resurrection  from  the  dead,  he  made  his  appeal  for  the  verity 
of  the  facts,  to  the  publicity  with  which  they  were  attended:  "  For  the  king 
knoweth  of  these  things,  before  whom  also  I  speak  freely  :  for  I  am  per- 
suaded that  none  of  these  things  are  hidden  from  him  ;  for  this  tiling  was 
not  done  in  a  corner."  Jeaus  Christ  was  a  public  character;  what  he  did 
was  for  the  benefit  of  the  world  ;  and  so  far  was  he  from  concealing  Ids  de- 
signs, that  he  adopted  the  most  successful  methods  to  give  notoriety  to  his 
acts,  and  extension  to  his  plans.  Multitudes  heard  his  sermons,  saw  'his 
miracles,  witnessed  his  sufferings,  and  beheld  his  death  :  "  And  he  showed 
himself  alive  after  his  passion,  by  many  infallible  proofs  ;  being  seen  of  his 
disciples  forty  days,  and  speaking  of  the  things  pertaining  to  the  kingdom  of 
God."  The  text  furnishes  us  with  one  of  these  proofs,  and  suggests  sever- 
al profitable  topics  for  discussion.     In  it  we  have, 

I.  The  appearance  of  Christ  to  his  disciples.  *  The  same  day,'* 
<fcc.  "  where  the  disciples  were  assembled,  came  Jesus  and  stood  in  the 
midst."     Here  notice, 

1.  The  disciples  were  assembled.  Christ's  disciples  are  accustomed  to 
meet  together? — love  leads  them  to  do  this;  they  love  one  another  with  pure 
hearts  fervently  : — duty  binds  them  to  come  together,  "  Not  forsaking  the 
assembling,"  &c,  Heb.  x.  25  ; — mutual  benefit  excites  them  to  associate 
with  each  other;  Christ  comes  among;  them,  Matt,  xviii.  20.  The  world 
has  its  assemblies, — pleasure  its  assemblies, — -commerce  its  assemblies,— and 
Christ's  disciples  their  assemblies. 

2.  This  was  a  select  assembly.  Promiscuous  companies  for  the  purpose 
of  public  and  devotional  exercises,  such  as  singing,  prayer,  and  preaching, 
have  been  sanctioned  by  the  practice  of  all  ages  ;  but  these  are  not  meant  to> 
set  aside  the  use  of  select  meetings,  assemblies  of  disciples. 

3.  It  was  private.  "The  doors  were  shut."  The  peal  of  slander  has 
long  been  rang  against  private  meetings,  and  the  vilest  scenes  have  been  as- 
sociated with  them;  but  white  we  have  such  an  example  as  this  before  our 
eyes,  we  may  bid  defiance  to  the  revilings  of  men  :  fear  of  the  Jews  induced 
them  to  shut  the  doors:  they  had  seen  the  storm  of  persecution  that  fell 
upon  Christ,  and  fear  suggested  that  a  similar  fate  awaited  them.  Faith  in 
God  is  the  best  antidote  to  the  fear  of  man,  Psa.  Ivi.  3  :. — "  What  time  1  am 
afraid,"  &c. 


CHRIST.  247 

4.  It  teas  in  the  everting.  Evenings  are  favorable  for  religious  assem- 
blies ;  multitudes  are  then  at  leisure,  the  business  of  the  day  is  closed,  and 
what  can  be  more  proper  than  to  spend  an  hour,  ere  we  retire  to  rest,  in  the 
worship  of  God  ? 

5.  //  was  immediately  after  our  Lord's  resurrection.  How  solicitous 
he  was  to  cheer  the  minds  of  his  disconsolate  disciples;  five  distinct  times 
he  appeared  to  them  the  same  day — a  memorable  day  ! — the  first  day  of  the 
week;  what  St.  John  calls  the  Lord's  day; — a  day  which  has  been  kept  by 
christians  to  commemorate  that  extraordinary  event,  the  resurrection  of 
Christ.  Tbough  the  doors  were  shut,  yet  Jesus  entered  :  it  is  possible  he 
might  have  done  that  in  the  ordinary  way,  without  their  observing  it;  or  his 
entrance  might  have  been  miraculous, — "  With  God  all  things  arc  possible." 

II.  The  benediction  he  pronounced  upon  them.  II;:  "  said  unto  them, 
Peace  be  unto  you:"  this  was  his  usual  salutation.  His  disciples  were 
charged  to  use  a  similar  address,  Luke  x.  5  ; — Jesus  Christ  is  tbe  Prince  of 
peace, — his  kingdom  is  the  kingdom  of  peace, — and  his  benediction  is  the 
blessing  of  peace.      This  benediction  was  designed, 

1.  To  dissipate  (heir  fears.  When  Cbrist  once  appeared  to  them  in  a 
storm,  they  were  afraid,  and  thought  they  saw  a  Spirit;  hs  then  said,  "Be 
of  good  cheer,"  &c,  Matt.  xiv.  27.  Similar  feelings  were  most  probably 
excited  now,  but  Jesus  said,   "  Peace  be  unto  you." 

2.  To  calm  their  troubled  consciences.  The  recollection  of  their  cow- 
ardly conduct,  in  deserting  their  Master  in  his  great  extremity,  must  have 
been  a  source  of  deep  anguish  to  them  ;  and  when  they  saw  Christ  standing 
personally  before  them,  it  would  be  natural  enough  to  imagine  thar  he  came 
with  a  design  to  upbraid  them  with  their  cowardice  and  crime  :  but  he  said, 
"  Peace  be  unto  you." 

3.  Jls  the  medium  of  communicating  good.  When  Christ  speaks  peace, 
he  communicates  peace.  When  men  use  terms  of  commendation,  however 
expressive  they  may  be  of  their  kindness  towards  us,  they  are  mere  words  ; 
but  the  words  of  Christ  are  the  medium  of  communicating  divine  peace  to 
us;  "  The  words  that  I  speak,"  &c,  John  vi.  63. 

4.  As  a  prelude  to  their  future  success.  Peace  among  the  Hebrews  was 
a  term  of  comprehensive  import,  including  all  blessings,  temporal  and  spirit- 
ual. When  Christ  said  "  Peace  be  unto  you,"  it  was  in  effect  saying — 
prosperity  shall  attend  you. 

III.  The  sight  he  exhibited  to  them.  "  He  showed  unto  them  his 
hands  and  his  side."     This  served  to  convince  the  disciples, 

1.  That  what  they  saw  was  real  and  not  illusive.  The  body  which 
they  beheld  was  that  identical  body  which  was  laid  in  the  sepulchre;  and 
Christ  showed  unto  them  his  hands  and  his  side,  to  remove  all  their  doubts. 
"  Behold  my  hands  and  my  feet,  that  it  is  I  myself;  handle  me,"  &c,  Luke 
xxiv.  37 — 40. 

2.  To  remind  them  of  the  love  that  he  bore  them,  and  the  sufferings 
which  he  had  endured  for  their  sokes.  What  could  be  more  effecting?  He 
showed  unto  them  his  hands — hands  that  had  been  transfixed  to  the  cross — 
hands  that  still  exhibited  the  prints  of  the  nails  ;  and  be  showed  unto  them 
his  side,  which  had  been  pierced  by  the  soldier's  spear.  Who  can  contem- 
plate this  tender  and  affecting  scene,  without  exclaiming — behold  bow  he 
loved  them  !  Does  the  broken  soldier  exhibit  bis  scars,  and  the  marks  of  his 
wounds,  to  show  that  he  has  bled  for  his  country  ? — so  Christ  showed  his 
hands  and  side,  to  remind  his  disciples  that  be  had  bled  for  them.  With  the 
6;ime  body  he  now  appears  in  the  presence  God  for  us.     St.  John  saw  in  the 


248  CHRIST. 

midst  of  the  throne  a  lamb  as  it  bad  been  slain,  &c. ; — and  when  Christ  shall 
come  enthroned  in  judgment,  "  every  eye  shall  see  him,  and  they  also  which 
pierced  him,"  &c,  Rev.  i.  7. 

IV.  The  sensation'  they  felt  on  beholding  him.  "  Then  were  the 
disciples  glad,"  &c.     This  gladness  was, 

1.  Founded  in  knowledge.  They  knew  that  it  was  the  Lord  who  had 
thus  made  himself  visible  to  them  ; — that  it  was  he  who  had  borne  their 
griefs,  and  carried  their  sorrows  They  saw  the  Lord,  they  heard  his  voice, 
— and  were  favored  with  his  benediction  : — they  knew  that  they  were  not 
deceived;  they  had  the  demonstration  of  their  senses.  The  joy  which  God 
puts  into  the  hearts  of  his  people  now,  is  of  a  similar  kind  ;  not  arising  in- 
deed from  the  perceptions  of  sense,  but  from  the  evidence  of  faith, — faith 
supplies  the  place  of  sense,  Heb.  xi.  1  ; — "  Whom  having  not  seen  ye  love," 
&c,  1  Pet.  i.  8. 

2.  Produced  by  love.  That  the  disciples  had  loved  the  Lord  Jesus,  none 
can  doubt, — they  had  left  all  to  follow  him, — they  had  submitted  to  his  in- 
struction,— and  continued  with  him  in  his  temptation:  it  is  true  they  had 
been  scattered  in  a  cloudy  and  dark  day  ;  but  they  were  now  assembled  to 
converse  of  him  to  whom  their  hearts  clung  with  the  fondest  attachment ;  and 
Jesus  came  and  stood  in  the  midst.  Can  we  be  surprised  that  the  disciples 
were  "glad  when  they  saw  the  Lord  ?"  Gladness  is  opposed  to  grief;  they 
had  seen  the  saddest  sight  that  was  ever  exhibited  in  the  world  ;  — a  sight 
that  made  the  sun  to  blush,  and  hide  his  head  beneath  the  sable  mantle  of 
midnight; — a  sight  that  wrung  their  hearts  with  unutterable  anguish; — but 
the  cause  of  their  grief  was  removed  ; — their  Lord,  who  had  been  torn  from 
them  by  the  cruel  hands  of  a  lawless  rabble,  was  now  restored  to  them  ; — 
he  had  been  dead,  but  he  was  now  alive  again  : — and  "  they  saw  the  Lord." 

3.  Associated  with  confidence.  The  disciples  entertained  the  most  exalt- 
ed ideas  of  their  Master's  character,  but  they  had  considerable  doubts  as  to 
the  result  of  his  undertaking ;  and  when  they  saw  him  expire  on  the  cross, 
they  were  almost  ready  to  abandon  hope,  and  sink  into  despair.  He  had  in- 
deed suggested  that  he  should  rise  again  from  the  dead,  but  they  did  not 
know  what  this  rising  from  the  dead  could  mean.  But  now  "  they  saw  the 
Lord,"  and  their  confidence  was  established  ;  as  it  would  be  natural  for  them 
to  infer,  that  he  who  could  burst  the  barriers  of  the  tomb — reanimate  his 
mortal  frame — and  terrify  and  disperse  the  Roman  soldiery,  could  do  what- 
soever he  pleased  ;  and  that  he  would  fulfil  all  his  engagements,  and  accom- 
plish all  his  promises. 

From  the  text  we  have  something, 

1.  To  confirm  our  faith.  The  resurrection  of  Christ  is  attested  by  the 
most  incontrovertible  witnesses,  who  could  not  be  deceived  themselves,  and 
would  not  deceive  others. 

2.  To  guide  our  conduct.  Christ  met  his  disciples  when  assembled  ; 
therefore  let  us  frequent  the  assemblies  of  the  saints. 

3.  To  excite  our  expectations.  Christ  comes  to  bless  his  people  ;  he  said 
"  Peace  be  unto  you  ;  and  he  showed  unto  them,"  &c.  Let  us  expect  his 
blessing.  Have  we  been  ungrateful,  fearful,  or  unbelieving?  So  had  the 
disciples,  yet  Christ  blessed  them  ; — he  is  the  same  yesterday,  to-day,  and 
for  ever ; — and  he  will  bless  his  people  with  peace. 


Christ.  249 


CHRIST  THE  RESURRECTION  AND  THE  LIFE. 

John  xi.  25,  26. — Jesus  said  unto  her,  I  am  the  resurrection  and  the  life  :  lie  that  believeth 
in  ma,  though  he  were  dead,  yet  shall  he  live  :  and  whosoever  liveth  and  believeth  in 
me,  shall  never  die.     (S.  S.) 

In  great  and  long  continued  afflictions,  we  are  apt  to  entertain  hard  thoughts 
of  GoJ.  But,  whatever  be  his  intention  with  respect  to  the  ungodly,  we  are 
sure  that  he  designs  nothing  but  good  to  his  own  peculiar  people,  even  when 
lie  appears  mos.t  regardless  of  their  supplications.  There  are  two  ends  which 
he  invariably  proposes  to  himself  in  his  dispensations  towards  them;  namely, 
the  brighter  revelation  of  his  own  glory,  and  the  fuller  manifestation  of  it  to 
their  souls. 

In  the  history  before  us  we  have  an  account  of  a  heavy  affliction  that  had 
befallen  a  family,  through  the  death  of  one,  to  whom  Jesus  had  shewn  a  very 
peculiar  attachment.  He  had  been  solicited  to  come  and  help  them  ;  but  lie 
had  delayed  his  visit  till  the  sick  person  had  been  dead  four  days.  This 
however,  though  liable  to  misconstruction,  he  had  done  intentionally,  in  order 
that  he  might  manifest  more  fully  to  the  disconsolate  sisters  his  own  power 
and  glory.  Accordingly,  when  they  intimated  their  persuasion,  that,  if  he 
would  pray  to  God  for  the  restoration  of  their  brother  to  life,  God  would 
grant  his  request,  he  told  them  that  he  needed  not  beseech  God  to  effect  it; 
for  that  he  himself  was  the  resurrection  and  the  life  :  and  was  able  to  impart 
either  bodily  or  spiritual  life  to  whomsoever  he  would. 

In  considering  this  most  remarkable  declaration,  we  shall  notice, 

I.  That  part  which  relates  to  himself. 

Martha  having,  in  conformity  with  the  prevailing  opinion  of  the  Jews,  ex- 
pressed her  expectation  of  a  general  resurrection  at  the  last  day,  Jesus  says 
to  her 

"  I  am  the  resurrection." 

Our  Lord,  in  his  divine  nature,  possessed  omnipotence  necessarily,  and  of 
himself.  In  his  mediatorial  capacity  he  was  invested  with*it  by  his  Father, 
agreeably  to  the  plan  concerted  in  the  divine  counsels.  To  him  who  had 
undertaken  to  procure  salvation  for  a  fallen  world,  was  delegated  all  power 
requisite  for  the  full  discharge  of  that  office.  The  restoring  of  his  people  to 
a  new  and  heavenly  life  after  death,  was  essential  to  their  complete  salvation: 
this  therefore  was  committed  to  him  ;  John  v.  21,  25 — 29  ;  and  he  both  de- 
clared he  would  execute  this  great  work,  John  vi.  39,  40,  and  gave  an  earn- 
est of  its  accomplishment  in  raising  himself  from  the  dead.  John  x.  18  ;  1 
Cor.  xv.  20. 

«  I  am  the  life." 

In  this  term  our  Lord  proceeds  further  than  in  the  former,  and  asserts,  that 
as  he  is  the  author  and  first-fruits  of  the  resurrection,  so  is  he  the  very  prin- 
ciple of  life  whereby  his  people  live.  This  might  indeed  be  collected  from 
many  figurative  expressions  of  scripture,  which  represent  him  as  the  fountain 
of  life  to  all  his  people:  John  xv.  1  ;  Eph.  iv,  15,  16;  but  we  are  not  left 
to  gather  such  an  important  truth  from  mere  parables  ;  it  is  asserted  frequent- 
ly in  the  plainest  terms  :  he  is  a  quickenin«r  spirit,  1  Cor.  xv.  45,  that  liveth 
in  us,  John  xiv.  6,  and  vi.  57,  and  Gal.  ii  20,  and  is  our  very  life.  Col. 
iii.  4.  He  is  to  the  soul,  what  the  soul  is  to  the  body;  be  prevades,  ani 
mates,  and  invigorates  all  our  spiritual  faculties:  by  his  secret  energy  our 
understanding  is  enabled  to  apprehend  divine  truth,  and  our  will  inclined  to 
32 


250  CHRIST. 

obey  it :  and,  without  him,  the  soul  would  be  as  dead  as  the  body  without 
the  soul. 

Let  us  now  prosecute  our  enquiries  into, 

II.  That  which  respects  his  people. 

There  is  a  remarkable  correspondence  between  the  two  latter,  and  the  two 
former  clauses  of  the  text;  the  latter  declaring  the  operation  of  the  powers 
expressed  in  the  former. 

1.  As  being  "the  resurrection,"  he  will  raise  the  bodies  of  his  people. 
Judging  of  things  according  to  our  Weak  reason,  we  are  ready  to  think 

that  the  restoration  of  bodies,  which  may  have  undergone  so  many  changes, 
is  impossible.  But  cannot  he  who  formed  the  universe  out  of  nothing,  col- 
lect the  atoms  that  constitute  our  identity,  and  reunite  them  to  their  kindred 
souls  ?  he  can,  and  will ;  yea,  that  very  Jesus,  who  died  upon  the  cross,  has 
the  keys  of  death  and  of  hell,  Rev.  i.  18,  and  will  effect  this  by  his  own 
almighty  power.     Phil.  iii.  21. 

This  clause  might  further  intimate,  that  by  the  first  act  of  faith  in  him  our 
souls  should  be  made  partakers  of  spiritual  life.  And  this  would  accord  with 
other  passages  of  scripture,  John  vi.  33,  35,  and  vii.  38,  and  x.  10,  and  pre- 
pare us  for  the  next  clause,  which,  raising  in  a  climax,  declares  the  benefits 
that  shall  result  from  a  continued  life  of  faith  upon  him. 

2.  As  being  "the  life,"  he  will  preserve  the  souls  of  his  people  unto  ever- 
lasting life. 

The  bodies  of  the  saints  must  undergo  the  sentence  denounced  against  sin ; 
Rom.  viii.  10;  (though  death  to  them  is  scarcely  worthy  the  name  of  death  : 
it  is  rather  a  sleep,  from  which  they  shall  be  awakened  at  the  morning  of  the 
resurrection,)  ver.  11,  Acts  vii.  60,  1  Thess.  iv.  14,  but  their  souls  shall 
never  die :  none  shall  prevail  against  them  ;  Isa.  liv.  17  ;  none  shall  pluck 
them  out  of  Christ's  hands  ;  John  x.  28  ;  their  life  is  hid  in  him  beyond  the 
reach  of  men  or  devils ;  Col.  iii.  3  ;  the  vital  principle  within  them  is  an 
ever-living  seed,  1  Pet.  i.  23,  an  over-flowing  fountain:  John  iv.  14;  as  long 
as  Christ  liveth,  they  shall  live  also.  John  xiv.  19.  The  separation  that 
will  take  place  between  their  souls  and  bodies  will  only  introduce  them  to  a 
higher  state  of  existence,  which  they  shall  enjoy  until  the  day  that  their 
bodies  shall  be  awakened  from  their  slumbers,  to  participate  and  enhance 
their  bliss. 

We  must  not  however  fail  to  notice  the  description  given  of  those  to  whom 
these  promises  are  made. 

Twice,  in  these  few  words,  are  these  blessings  limited  to  believers  :  not 
because  our  Lord  disregards  good  works,  or  because  they  shall  not  be  re- 
warded ;  but  because  we  cannot  do  any  good  work  unless  we  first  receive 
strength  from  Christ  by  faith  ;  John  xv.  5  ;  and  because,  if  we  obtained  life 
by  working,  we  should  have  whereof  to  glory  before  God:  and  Cod  has  de- 
creed that  no  flesh  shall  glory  in  his  presence,  and  that  we  shall  glory  only 
in  the  Lord.  Rom.  iii.  27  ;  Eph.  ii.  8,  9  ;  I  Cor.  i.  29—31.  It  must  never 
be  forgotten  that  God  has  caused  all  fulness  to  dwell  in  his  Son,  Jesus 
Christ;  Col.  i.  19  ;  and  that  we  must,  by  a  continued  exercise  of  faith,  re- 
ceive out  of  that  fulness  grace  for  grace.  John  i.  16.  It  is  by  faith  that  we 
li,ve,  Gal.  iii.  11,  we  stand,  2  Cor.  i.  24,  we  walk,  2  Cor.  v.  7,  we  are  saved: 
Gal.  ii.  16 ;  in  a  word,  "  God  has  given  us  eternal  life  ;  but  this  life  is  in  his 
Son :  he  therefore  that  hath  the  Son,  hath  life ;  and  he  that  hath  not  the  Son 
of  God,  hath  not  life."      1  John  v.  11,  12. 

The  pointed  interrogation  with  which  our  Lord  closed  this  address  to 
Martha   directs  us  how  to  improve  this  subject:   it  suggests  to  us, 


CHRiST.  251 

1.  That  all  persons,  however  eminent  in  their  profession,  or  decided  in 
their  character,  ought  to  "examine  themselves  whether  they  be  in  the  I'.uili." 

It  was  to  one  whom  he  knew  to  be  an   humble  and   faithful   disciple,  that 

Jesus  put  this  question  :  well  therefore  may  we  who  are  of  more  doubtful 
character,  consider  it  as  addressed  to  us  ;  "  Believest  thou  this  ?"  Believest 
thou  that  Christ  is  the  only  fountain  of  life;  and  that  there  is  no  way  of  re- 
ceiving life  from  him  but  by  faith  1  And  dost  thou  believe  these  things,  not 
in  a  mere  speculative  manner  (for  that  many  do  whose  souls  are  dead  before 
God)  but  in  such  a  way  as  to  reduce  them  to  practice  1  The  believing  of 
this  record  forms  the  one  line  of  distinction  between  those  that  shall  be  saved, 
and  those  thai  shall  perish.  If  we  truly  receive  it,  we  have  already  passed 
from  death  unto  life:  John  v.  24;  if  we  do  not  receive  it,  we  are  yet  (load 
in  trespasses  and  sins  :  we  have  not  life  now  ;  we  cannot  have  life  hereafter. 
A  resurrection  indeed  we  shall  partake  of;  but  it  is  a  resurrection  to  damna- 
tion, and  not  a  resurrection  to  life  :  lb.  29  ;  we  shall  live.;  but  it  will  be  a 
life  justly  denominated  death,  the  second  death.  Rev.  xx.  14.  Let  us  not 
then  defer  our  enquiries  into  a  subject  which  is  of  such  infinite  importance. 

2.  That  the  believing  of  this  record  is  the  most  effectual  antidote  against 
the  troubles  of  life,  or  the  fears  of  death. 

If  Martha  had  felt  the  full  influence  of  these  truths,  she  would  have  mod- 
erated her  sorrows,  under  the  persuasion  that  her  loss  was  her  brother's  gain; 
and  that,  if  her  brother  were  not  restored  to  life,  she  should  soon  meet  him 
in  a  better  world.  Thus  in  every  state  the  consideration  of  these  truths  will 
afford  to  us  also  unspeakable  consolation  :  for,  if  we  believe  in  Christ,  and 
have  through  him  the  possession  of  spiritual,  and  the  prospect  of  eternal  life, 
what  cause  can  we  have  to  complain;  what  cause  to  fear?  The  world  will 
be  divested  of  its  allurements,  and  death  of  its  terrors.  Satisfied  that  all 
events  are  under  the  control  of  our  best  friend,  we  shall  commit  them  cheer- 
fully to  his  wise  disposal:  and  looking  forward  to  the  day  in  which  he  will 
call  us  from  our  graves,  we  shall  expect-.-h*  suVnmons  with  composure  at 
least,  if  not  also  with  a  holy  impatience.  LetT%  then  live  by  faith  on  our 
divine  Saviour,  assured  that  he  will  keep  us  unto  eternal  life,  and  exalt  us, 
both  in  body  and  soul,  unto  the  everlasting  enjoyment  of  his  presence  and 
glory. 


A  SKETCH  FOR  EASTER  SUNDAY. 

Collossians  iii.  1. — "If  ye  then  be  risen  with  Christ,  seek  those  things  which  are  above,  where 
Clirist  sittetli  at  the  right  hand  of  God."     (Sk.) 

The  festival  of  our  Lord's  resurrection  is  called  Easter,  from  the  goddess 
Eostc.r,  whose  festival  was  held  by  her  idolatrous  worshippers,  in  the  month 
of  April.  The  Greekes  call  it  x*3-v*,  and  the  Latins pascha,  from  Pamh  a  He- 
brew word  which  is  applied  to  the  Jewish  passover.  The  Asiatic  churches 
kept  this  festival  on  the  very  day  that  the  Jews  observed  their  passover; 
others  the  first  Sunday  after  the  first  full  moon  following  the  vernal  equinox;  and 
this,  after  a  sharp  controversy,  which  cost  many  lives,  was  settled  by  the 
Council  of  Nice.  But  though  the  christian  churches  differed  about  the  Hint 
of  keeping  this  festival;  yet  they  all  agreed  in  showing  particular  respect  and 


252  CHRIST. 

honor  to  the  feast;  and  surely  it  is  a  day  of  joy  and  gladness,  of  holy  triumph 
and  of  blessed  hope.     Our  Lord  is  risen  from  the  dead  ;  and  those  who  are 
risen  with  him,  should  seek  those  things  which  are  above. 
1.   Our  Lord  is  risen  from  the  dead. 

1.  The  death  of  Jesus  is  affirmed  by  all  the  Evangelists.  This  is  impor- 
tant; for  if  he  did  not  really  die,  it  would  be  trifling  to  argue  on  his  resur- 
rection. Matthew  informs  us  that  "he  cried  with  a  loud  voice  and  yielded 
i\p  the  ghost,"  chap,  xxvii,  50:  Mark  says,  "Jesus  cried  with  a  loud  voice, 
and  gave  up  the  ghost,"  chap.  xv.  37  ;  Lake  states,  that,  "  when  Jesus  had 
cried  with  a  loud  voice,  he  said.  Father,  into  thy  hands  1  commend  my  spirit. 
And  having  said  thus  he  gave  up  the  ghost,"  chap,  xxiii.  46;  and  John  af- 
firms, that  "  he  bowed  the  head,  and  gave  up  the  ghost,"  chap,  xix.  30.  And 
as  a  proof  of  his  death,  it  is  observed,  that  "one  of  the  soldiers  with  a  spear 
pierced  his  side,  and  forthwith  came  thereout  blood  and  water."  John  xix.  34. 

2.  The  body  of  Jesus  was  laid  in  a  sepulchre,  and  means  were  used  by 
his  enemies  to  keep  it  (here.  The  Jews  recollected  "  that  he  said,  while  he- 
was  yet  alive,  After  three  days  I  will  rise  again,"  Matt,  xxvii.  36;  therefore 
they  requested  a  watch  to  guard  the  body  lest  it  should  be  sWeh  away,  ver. 
64  ;  and  Pilate  gave  orders  to  make  it  as  sure  as  they  could,  ver.  65  ;  "  so 
they  went  and  made  the  sepulchre  sure,  sealing  the  stone,  and  setting  a  watch," 
ver.  66. 

3.  Every  attempt  of  his  enemies,  to  prevent  his  resurrection,  was  baffled 
and  confounded.  There  was  a  great  earthquake,  Matt,  xxviii.  2  ;  "  the  an- 
gel of  the  Lord  descended  from  heaven,  and  rolled  back  the  stone  from  the 
door  and  sat  upon  it;  his  countenance  was  like  lightning,  and  his  raiment 
■white  as  snow;  and  for  fear  of  him  the  keepers  did  shake,  and  became  as 
dead  men,"  ver.  4. 

4.  After  his  passion,  he  showed  himself  alive  by  many  infallible  proofs. 
He  was  seen  of  his  disciples  forty  days,  speaking  of  the  things  pertaining  to 
the  kingdom  of  God,  Acts,  Hi. < 


He  showed  himself  to  Mary,  Mark  xvi. 
9  ;  to  other  women,  Mattr  xxviii.  9  ;  to  two  disciples  goin<r  to  Eminaus, 
Mark  xvi.  12;  to  Peter-Luke  xxiv.  34;  to  all  the  disciples,  John  xx.  19;  to 
them  again,  chap.  xx.  26 ;  to  the  disciples  at  the  sea  of  Tiberias,  chap.  xxi. 
1  ;  to  the  disciples  in  Galilee,  Matt,  xxviii.  16,  17  ;  to  James,  1  Cor.  xv.  7  ; 
to  the  eleven,  Mark  xvi.  14  ;  and  to  above  five  hundred  brethren  at  once,  1 
Cor.  xv.  6. 

5.  The  disciples  could  not  be  deceived  in  those  appearances.  Thevknew 
his  person,  Ins  voice,  and  his  usual  manner  of  address.  They  were  not 
credulous  ;  hence  they  rejected  the  story  of  the  women  concerning  his  beinor 
risen,  Luke  xxiv.  11;  and  one  of  them  would  not  believe  without  the  most 
substantial  proofs  of  his  resurrection,  John  xx.  25.  They  saw  him  often  ; 
they  heard  him  speak;  they  handled  his  body,  ver.  27;  they  ate  and  drank 
with  him  :  and  they  saw  him  ascend  to  heaven,  Acts  i.  9-11. 

6.  In  relating  the  resurrection  of  Jesus,  the  disciples  had  no  design  to  de- 
ceive others.  They  were  plain  honest  men  ;  they  told  a  plain  and  unvar- 
nished tale  ;  they  were  all  of  one  mind  ;  by  their  testimony  of  Jesus,  they 
exposed  themselves  to  dangers,  toils,  and  death  ;  the  whole  world,  whether 
Jews  or  Gentiles,  were  opposed  to  them  ;  of  themselves  they  were  weak  and 
feeble,  and  yet  they  never  deviated  from  the  truth,  but  many  of  them  sealed 
it  with  their  blood.  Thus  the  resurrection  of  our  Lord,  on  which  the  whole 
of  Christianity  stands,  is  supported  by  such  proofs,  that  the  man  who  denies 
it  must  be  pronounced  either  insane  or  abominably  wicked. 

7.  In  the  resurrection  of  Jesus,  prophesies  tverc  fulfilled.     It  was  foretold 


ciirist.  253 

that  he  should  not  see  corruption,  Psa.  xvi.  10  ;  and  our  Lord  himself,  who 
was  a  true  prophet,  predicted  his  resurrection  on  the  third  day,  Matt.  xii.  10; 
John  ii.  19.  Had  he  risen  sooner,  his  death  might  have  decn  doubted  by- 
some  ;  and  had  he  remained  longer  in  the  grave,  he  would  have  seen  corrup- 
tion. It  is  true  he  was  not  three  whole  days  and  nights  in  the  sepulchre,  but 
he  rose  on  the  third  day,  for  having  been  buried  on  Friday,  ho  rose  on  the 
Sunday,  or  the  first  day  ol"  the  week. 

8.  The  resurrection  of  our  Saviour  is  ascribed  to  the  Father,  Acts  ii.  32; 
and  to  Himself,  John  x.  18;  a  proof  that  he  and  the  Father  are  One,  in  a 
higher  sense  than  some  professing  christians  are  willing  to  allow,  John  x.  30. 

9.  He.  rose  on  the  first  day  of  the  week:  hence  that  has  been  called  the 
Lord's  day,  Rev.  i.  10  ;  and  has  been  observed  as  the  christian  sabbath,  Acts 
xx.  7;  and  this  is  highly  proper,  because  his  resurrection  was  the  commence- 
ment of  the  new  creation,  Col.  i.  18. 

10.  His  resurrection  proves,  beyond  a  doubt,  that  all  hit  undertakings 
for  man  were  accepted.  Had  he  been  what  the  Jews  called  him,  a  deceiver, 
he  would  never  have  risen  from  the  dead.  Omnipotent  power  could  not  have 
been  exerted  to  restore  the  life  of  an  imposter,  alter  it  had  been  justly  taken 
away.  In  that  case,  his  disciples  would  have  been  finally  scattered,  and  Chris- 
tianity would  have  been  unknown  ;  but  the  seal  of  divine  approbation  was  put. 
upon  him  when  he  rose  again,  so  that  all  he  had  said  was  confirmed,  and  all 
he  had  done  was  approved. 

11.  Death  was  conquered  by  his  resurrection.  There  had  been  instances 
before  of  persons  rising  from  the  dead  ;  but  they  only  rose  to  a  state  of  mor- 
tality. Jesus  was  the  first  who  rose  from  thedead  to  die  no  more  ;  and  is  on 
this  account,  •'  the  first  fruits  of  them  that  slept,"  I  Cor.  xv.  20.  Death,  the 
last  enemy,  has  been  forced  to  deliver  up  his  prey  ;  the  grave,  his  prison 
house,  has  been  thrown  open;  and  this  foe  has  yielded  to  the  mighty  con- 
queror. 

12.  Finally,  The  resurrection  of  our  Lord  is  a  proof  that  we  shall  rise 
from  thedead;  "but  every  man  in  his  own  order:  Christ  the  lirst  fruits  ; 
afterwards  they  that  are  Christ's  at  his  coming,"  1  Cor.  xv.  23.  The  resur- 
rection will  be  general,  "  for  as  in  Adam  all  die,  even  so  in  Christ  shall  all  be 
made  alive,"  ver.  22.  Had  not  our  Lord  risen  from  the  dead,  we  might  have 
thought  that  event  incredible  ;  but  fact  has  put  this  subject  out  of  doubt,  Acts 
xxvi.  8. 

II.   Those  who   are    risen    with    Christ,  should    seek   the    things 

WHICH    ARE    ABOVE. 

1.  While  we  remain  in  a  state  of  nature,  we  are  spiritually  dead.  We 
have  no  union  with  God,  Eph.  ii.  12;  we  have  no  relish  for  divine  things, 
Rom.  viii.  5;  we  are  at  enmity  against  God,  ver.  7  ;  and  of  course,  we  are 
dead  in  trespasses  and  sins,  Ephesians  ii.  1. 

2.  When  we  hear  the  voice  of  the  Son  of  God,  and  obey  it,  -we  are  brought 
into  spiritual  life,  John  v.  25.  We  are  called  to  repent  and  believe  the  gos- 
pel;  Mark  i.  15  ;  and  when  we  do  so,  by  that  power  which  accompanies  the 
call,  we  rise  into  life,  John  iii.  36  ;   1  John  v.  12. 

3.  This  blessed  change,  implies  a  quickening,  Col.  ii.  13;  anew  birth, 
John  iii.  3  ;  a  new  creation,  2  Cor.  v.  17  ;  and  in  our  text,  a  resurrection 
with  Christ:  and  it  is  as  much  the  work  of  God,  though  in  concurrence  with 
the  will  of  man,  as  the  creation  of  the  world,  or  the  resurrection  of  thedead. 

4.  When  we  feel  this  saving  change,  we  are  "  begotten  again  to  a  livclq 
hope,  by  the  resurrection  of  Jesus  Christ  from  the  dead,"  1  IVt.  i.  3  ;  and 
this  blessed  hope  has  for  its  object  a  glorious  immortality,  and  "  an  inheri- 
tance incorruptible,  undented,  and  that  fadeth  not  away,"  ver.  4. 


254  CHRIST. 

5.  We  cannot  be  at  a  loss  to  know  what  is  meant  by  the  things  which  are 
above  ;  because  they  are  said  to  be  in  that  world  where  Christ  sitteth  at  the 
rio-ht  hand  of  God.  Those  things  include  all  the  light,  all  the  glory,  and  all 
the  felicity  of  the  heavenly  state.  There  we  shall  be  completely  happy  ;  our 
companions  will  be  saints  and  angels  ;  our  employment  will  be  praise  ;  and 
we  shall  have  "  fulness  of  joy,"  and  pleasures  for  evermore,  Psa.  xvi.  11. 

6.  Much  is  implied  in  seeking  those  things  :  particularly,  a  knowledge  of 
them  ;  a  love  for  them  ;  and  an  ardent  desire  to  be  put  in  the  possession  of 
those  ineffable  glories.  With  these  dispositions,  we  should  use  all  the  ap- 
pointed means  ;  for  those  things  must  be  sought  with  diligence,  in  the  way 
of  christian  duty. 

7.  But  let  us  seek  in  a  right  ivay :  first,  in  the  name  of  Jesus,  John  xiv. 
6;  secondly,  by  faith  in  him,  Rom.  ix.  32  ;  thirdly,  with  earnestness  or  holy 
strivings,  Luke  xiii.  24  ;  and,  lastly,  with  steady  perseverence  to  the  end,  1 
Cor.  xv.  58. 

8.  On  this  plan,  we  shall  soon  find  a  better  world,  and  be  for  ever  with 
the  Lord,  1  Thess.  iv.  17.  The  crown  will  be  given  to  us,  Rev.  ii.  10.  White 
raiment  wil  be  put  upon  us,  Rev.  vii.  13.  Palms  of  victory  will  be  put  into 
our  hands,  ver.  9 ;  and  "  God  shall  wipe  away  all  tears  from  our  eyes," 
ver.  17. 

INFERENCES. 

1.  The  resurrection  of  Jesus  is  a  subject  of  vast  importance  to  us  and  to 
all  mankind.  If  true  Christianity  stands  on  a  rock  which  cannot  be  shaken, 
and  all  the  hopes  of  christians  will  be  realized  ;  but  "  if  Christ  be  not  risen," 
preaching  is  vain,  and  the  faith  of  christians  is  also  vain,  1  Cor.  xv.  14. 

2.  But  of  his  resurrection  there  can  be  no  doubt,  in  the  mind  of  any  one 
who  examines  the  subject  with  candour.  To  such  a  one,  the  proofs  are  irre- 
sistible and  certain  ;  unless  we  could  admit  that  the  apostles  were  ignorant 
of  what  they  knew  ;  that  they  told  lies  for  the  sake  of  reproach  and  suffer- 
ing ;  and  that  they  united  to  maintain,  and  died  to  confirm  a  most  shameful 
falsehood.     Surely  it  requires  more  faith  to  be  an  infidel  than  a  christian. 

3.  Those  who  believe  in  his  resurrection  and  session  at  the  right  hand  of 
God,  should  rise  above  the  world  ;  keep  heaven  in  their  view  ;  and  urge  their 
way  forward  to  the  celestial  city.  There  they  will  overtake  the  Saviour;  be- 
hold him  in  his  glory ;  and  enjoy  him  for  ever  and  ever.     Amen. 


THE  ASCENSION  OF  CHRIST. 

Mark  xvi.  9. — So  then  after  the  Lord  had  spoken  to  them,  he  was  received  up  into  heaven, 
and  sat  on  the  right  hand  of  God.     (Sk.) 

The  life  of  Christ  was  the  most  extraordinary  and  eventful  life,  that  was 
ever  led  upon  earth  :  a  life  anticipated  by  saints — poutrayed  by  prophets — 
prefigured  by  types,  and  in  the  fulness  of  time  exhibited  to  the  world. 
Every  circumstance,  therefore,  that  was  disclosed  in  a  life  which  was  emi- 
nently designed  to  be  the  pattern  and  the  price  of  ours,  excites  a  peculiarity 
of  interest,  which  admits  of  no  comparison  ;  and  if  any  event  in  such  a  life 
merits  more  than  usual  attention,  it  is  unquestionably  that  which  closed  the 
impressive  scene,  and  terminated  the  Saviour's  mortal  pilgrimage.     We  can- 


cimisT.  255 

not  contemplate  the  characters  of  men  who  have  benefitted  the  world  by  the 
splendor  of  their  talents,  or  the  lustre  of  their  lives,  without  feeling  a  spirit 
of  inquisitive  solicitude,  to  know  how  they  finished  their  course,  parted  with 
their  friends,  and  made  their  exit,  We  labor  to  catch  the  last  glance  of  de- 
parting worth;  ami  sigh  to  think  that  an  impenetrable  veil  is  thrown  over  that 
world  of  spirits  to  which  we  are  rapidly  tending.  The  text  directs  our 
thoughts  to  the  ascension  of  our  Saviour,  a  scene  which  cannot  fail  to  excite 
our  attention  ;   we  have  here, 

I.  The  period  when  Christ  ascended — "After  the  Lord  ha  1  spoken." 
&c. 

II.  The  manner — "  He  was  received  up  into  heaven.'" 

III.  His  subsequent  situation — "And  sat  on  the  right  hand  of  God." 

I.  The  period  when  Christ  ascended — "  After  the  Lord  had  spoken 
to  them."  The  substance  of  this  speech  is  related  in  the  preceding  verses: 
Christ  had  reproved,  directed,  and  comforted  his  disciples. 

1.  He  upbraided  them  with  their  unbelief  and  hardness  of  heart.  Un- 
belief involves  us  in  moral  blame,  and  merits  the  reprehension  of  him  who 
judgeth  righteously  It  supposes  facts  that  deserve  credit, — evidences  to 
support  them, — and  disregard  to  those  evidences.  The  fact  here  was  the  re- 
surrection of  Christ;  a  fact  of  the  highest  importance,  "For  if  Christ  be 
not  risen,  preaching  is  vain,  and  faith  is  vain,  and  the  apostles  were  false  wit- 
nesses of  God,"  ]  Cor.  xv.  14,  15.  This  fact  was  supported  by  evidence. 
Christ  had  previously  intimated  it,  Mark  ix.  9  ;  John  ii.  19 — 22.  Mary 
Magdalene  had  seen  him,  Mark  xvi.  9 — 11.  He  had  also  appeared  unto  two 
of  his  disciples,  who  had  told  it  unto  the  residue, 'v.  13.  These  witnesses 
deserved  credit,  as  they  were  competent  to  judge  of  what  they  had  seen  and 
heard ;  and  it  was  not  probable  that  they  would  seek  to  deceive  others  by  a 
false  testimony. — But  this  fact  was  discredited.  Here  we  may  see  the  na- 
ture of  unbelief  generally.  Truths  of  the  most  important  character  are  pre- 
sented to  us, — evidences  of  the  most  indisputable  kind  are  afforded,  but  un- 
belief refuses  to  admit  these  evidences.  Christ  also  upbraided  his  disciples 
with  hardness  of  heart ;  this  not  unfrequently  gives  birth  to  unbelief.  Faith 
refers  as  much  to  the  disposition  of  the  heart,  as  to  the  assent  of  the  under- 
standing; and  where  the  heart  is  hard  and  unfeeling,  the  importance  of  divine 
truth  will  be  unperceived,  and  its  evidences  unexamined. 

2.  He  said  unto  them,  "  Go  ye  into  all  the  world"  &c.  This  was  the 
direction  which  he  gave  his  disciples.  The  work  assigned  them  was, 
"Preach  the  gospel;"  not  false  doctrines,  not  human  opinions,  nor  Jewish 
ceremonies.  The  sphere  of  their  operation  was,  "  all  the  world  ;"  and  their 
commission  was  "  to  every  creature."  Hence  we  infer,  that  the  gospel  is 
suited  to  the  circumstances  of  all — designed  for  the  benefit  of  all — and  that 
the  ministers  of  truth  should  aim  at  preaching  it  to  all. 

3-  Christ  also  comforted  his  disciples,  by  the  promise  of  a  miraculous 
influence,  icith  which  they  should  be  invested.  "  These  signs  shall  follow," 
&c.  "In  my  name  shall  they  cast  out  devils."  Devils  had  previously  been 
subject  to  them,  Luke  x.  17;  and  according  to  the  primitive  fathers,  the 
power  of  casting  out  devils  was  continued  in  the  church  for  many  years. — 
"They  shall  speak  with  new  tongues  :"  this  promise  was  remarkably  ful- 
filled on  the  day  of  Pentecost,  Acts  ii.  4 — 12. — "They  shall  take  up  ser- 
pents," Acts  xxviii.  5; — "If  they  drink  any  deadly  ihinir,"  cither  by  acci- 
dent or  compulsion,  "it  shall  not  hurt  them."  "Thev  shall  lay  hands  on  the 
sick,"  &c,  James  v.  14,  15.     Such  was  the  reproof,  dir-c.'ion,  and  encour- 


256  CHRIST. 

agement  which  Christ  administered  to  his  disciples,  previously  to  his  ascen- 
sion ;  let  us  notice, 

II.  The  manner.     "lie  was  received,"  &c. 

1.  The  ascension  of  Christ  was  accomplished  by  his  own  eternal  power. 
"  Thou  hast  ascended  on  high,"  ifcc,  Psa.  lxviii.  18  ; — "  When  he  ascended 
up  on  high,"  &c,  Eph.  iv.  8; — "  They  looked  steadfastly  toward  heaven  as 
he  went  up."  &c,  Acts  i.  10.  The  acts  of  redemption  were  Christ's  per- 
sonal acts'; — at  his  death  he  laid  down  his  life  for  us,  no  man  took  it  from 
him; — his  resurrection  was  effected  by  his  own  infinite  energy; — "Christ 
died,  and  rose  again,"  &c,  Rom.  xiv.  9; — and  at  his  ascension,  "he  went 
up  to  heaven,"  not  in  appearance  only,  but  really  and  locally. 

2.  The  ascension  of  Christ  was  publicly  witnessed  by  his  disciples. 
"  While  he  blessed  them,  lie  was  parted  from  them,  and  carried  up  into 
heaven,"  Sic,  Luke  xxiv.  51  ; — "  While  they  beheld  he  was  taken  up,"  &c. 
Acts  i.  9  ; — he  had  previously  told  them,  "  It  is  expedient  for  you  that  I  go 
away,"  &c,  John  xvi.  7.  And  during  the  forty  days  that  he  continued  with 
them  after  his  resurrection,  when  he  was  seen  of  five  hundred  brethren  at 
once,  and  when  he  spake  of  the  things  pertaining  to  the  kingdom  of  God,  it 
is  highly  probable  that  he  had  prepared  their  minds  for  the  solemn  scene 
which  they  were  about  to  witness;  for  they  were  so  far  from  being  disap- 
pointed, or  even  sorrowful,  at  his  removal  from  them,  that  they  "  returned 
to  Jerusalem  with  great  joy,"  Luke  xxiv.  52. 

3.  The  ascension  of  Christ  was  hailed  ivith  transport  by  ministering 
angels.  That  David  spoke  of  the  ascension  of  Christ  in  Psa.  lxviii.  17,  18, 
is  clearly  proved  by  comparing  it  with  Eph.  iv.  8; — and  there  the  Psalmist 
declares,  "  the  chariots  of  God  are  twenty  thousand,  even  thousands  of 
angels  :  the  Lord  is  among  them,"  &c.  Does  not  the  whole  passage  refer 
to  a  military  triumph,  where  the  conqueror  returns  victoriously  from  the  field 
of  battle,  amid  the  shouts  and  plaudits  of  the  inhabitants,  who  come  forth  to 
hail  him  welcome  to  his  native  place?  Psa.  xxiv.  7,  8,  xlvii.  5,  6.  That 
angels  felt  a  deep  interest  in  what  Christ  did  upon  earth,  is  most  incontest- 
ably  proved  from  Luke  ii.  13;  Matt.  iv.  11  ;  Luke  xxii.  43;  Matt,  xxviii. 
2;  Acts  i.  10.  And  having  announced  the  birth  of  Christ, — ministered  to 
him  in  the  wilderness, — strengthened  him  in  his  agony, — attended  him  at 
his  resurrection, — did  not, 

"  Cherubic  legions  guard  him  home, 
And  shout  him  welcome  to  the  skies?" 

"  He  was  received  up  into  heaven."  Who  received  him  ?  Did  not  angels, 
principalities,  and  powers  ?  Did  not  the  spirits  of  just  men  made  perfect  re- 
ceive him  into  that  exalted  state  of  felicity  ?  St.  Luke  declares  "  a  cloud 
received  him  ;" — but  who  can  tell  what  amazing  scenes  were  unfolded  be- 
yond that  cloud  ? 

III.  His  subsequent  situation.  "He  sat  on  the  right  hand  of  God." 
This  is  a  figurative  phrase  ;  and  by  it  we  understand, 

1.  The  honor  and  dignify  to  which  our  Saviour  is  exalted.  When  mon- 
archs  elevate  their  favorites  to  sit  at  their  right  hand,  it  is  considered  as  the 
highest  point  of  distinction,  1  Kings  ii.  19;  Psa.  xlv.  9.  The  dignity  to 
which  Christ's  human  nature  is  raised  is  inconceivably  glorious,  especially 
when  contrasted  with  that  state  of  shame  and  degradation  to  which  he  volun- 
tarily submitted; — how  admirably  is  this  illustrated  by  the  apostle;  Phil.  ii. 
6—11. 


CHRIST.  257 

2.  The  ride  and  government  with  which  he  is  invested.  Thus  St.  Paul 
declares,  God  hath  "  set  him  at  his  own  right  hand,"  &c.  "  And  hath  put 
all  things  under  his  feet,  and  pave  him  to  be  head  over  all  things  to  the 
church,"  Eph.  i.  20 — 22  ; — "  The  Father  loveth  the  Son,  and  hath  given  all 
things  into  his  hand,  John  iii.  35,  v.  27.  The  government  of  the  world  and 
the  church  is  in  the  hands  of  Christ;  and  he  is  set  at  the  right  hand  of  God, 
to  carry  on  his  mediatorial  work, — "  There  he  makes  intercession  for  us," 
Rom.  viii.  34 ; — "There  he  dispenses  his  favors,"  Eph.  iv.  8,  11,  12; — 
"  There  he  receives  our  prayers,"  Rev.  v.  8. 

3.  The  tranquility  and  happiness  of  which  he  is  possessed.  He  had 
been  a  man  of  sorrows  ;  he  had  been  stricken,  smitten  of  God,  and  afflicted: 
his  soul  had  been  put  to  grief,  and  wrung  with  unutterable  anguish.  For  the 
joy  that  was  set  before  him,  "  He  had  endured  the  cross,"  &c; — but  he  is 
now  set  down  at  the  right  hand  of  God ; — this  is  a  situation  of  exquisite 
pleasure,  Psa.  xvi.  11  ; — there  he  sees  of  the  travail  of  his  soul  and  is  satis- 
fied ; — and  there  are  ascribed  to  him,  "  Blessing,  and  glory,  and  wisdom," 
&c,  Rev.  vii.  12.     From  this  subject  we  learn, 

1.  Christ  finished  the  ivork  which  he  came  upon  earth  to  accomplish. 
He  made  an  atonement  for  sin, — left  us  an  example, — raised  up  apostles, 
gave  them  ample  instruction, — established  a  new  dispensation, — promised 
the  gift  of  the  Holy  Ghost,  &c. 

2.  Christ  has  highly  honored  human  nature.  That  body  which  was 
wounded,  bruised  and  scourged  upon  earth,  is  now  seated  at  the  right  hand 
of  God. 

3.  Clirist  is  exalted  for  our  sake.  "To  appear  in  the  presence  of  God," 
<fcc,  Heb.  ix.  24  ; — this  should  give  us  confidence  in  our  prayers, — excite 
our  emulation, — and,  above  all,  inspire  our  hopes.  Our  forerunner  is  already 
entered,  the  first  fruits  are  gathered  in, — and  "  to  him  that  overcometh  will  I 
grant  to  sit  with  me  in  my  throne,"  &c,  Rev.  iii.  21. 


THE  INTERCESSION  Of  CHRIST,  A  DEMONSTRATION  OF  HIS  CAPACITY 

TO  SAVE. 

Heb.  vii.  25. — Wherefore,  he  is  able  to  save  to  the  uttermost,  &c.     (H.) 

St.  Paul  had  always  expressed  a  constant,  tender,  and  zealous  affection 
for  his  brethren,  his  kinsmen  according  to  the  flesh.  This  epistle  is  a  re- 
markable monument  of  it.  It  is  directed  to  the  believing  Hebrews,  and  its 
most  evident  design  is,  to  animate  them  to  adhere  resolutely  to  the  Christian 
faith.  The  mind  of  this  excellent  man  was  very  capacious,  and  continually 
filled  with  a  variety  of  schemes  for  the*  advancement  of  the  gospel.  As  it 
was  highly  probable  this,  rather  than  any  of  his  other  epistles,  would  fall 
into  the  hands  of  many  as  yet  unconverted  Jews,  he  not  only  concealeth  his 
name,  against  which  they  were  strongly  prejudiced,  but  in  a  very  wise  and 
happy  manner,  maketh  use  of  such  sentiments  and  such  language  as  might 
be  very  proper  to  awaken  and  convince  the  unconverted,  as  well  as  assist  the 
faith  and  joy  of  those  who  had  believed  in  Christ. 

In  pursuit  of  these  great  and  harmonious  designs,  the  sacred  writer  iusists 
largely  on  the  dignity  of  the  person  and  offices  of  our  great  Redeemer.  He 
represented  him  as  far  superior  to  the  most  exalted  angels.  Heb.  i.  1.  To 
33 


258  CHRIST. 

Moses.  Heb.  iii.  2,  6.  To  Abraham.  Heb.  vii.  4,  7.  And  to  Aaron.  Heb. 
vii.  11,  24.  From  hence  he  draweth  the  important  inference  in  the  text, 
"  Wherefore,  he  is  able,"  &c. 

Consider, 

I.  What  are  we  to  understand  by  Christ's  being  "  able  to  save 
to  the  uttermost." 

1.  It  implieth  the  danger  and  calamity  of  thosu  to  whom  he  is  proposed 
as  a  Saviour.  All  were,  without  him,  in  a  state  of  death,  2  Cor.  v.  14  ;  in 
a  state  of  ruin,  Rom.  v.  12;  but  "in  due  time,  Christ  died  for  us."  Roin. 
v.  6.  "  Who  of  God  is  made  unto  us  wisdom,"  &c.  1  Cor.  i.  30.  Most 
men  are  soothed  into  an  insensibility  of  their  danger,  hence  they  hear  not 
the  thunder  of  God's  law,  Gal.  iii.  10,  nor  see  the  flaming  sword  of  his  ven- 
geance. They  sleep  on  the  brink  of  a  precipice;  what  need  of  the  alarm. 
Ephes.  v.  14. 

2.  A  power  of  working  out  complete  deliverance  for  his  people. 

1.  He  is  able  to  deliver  them  from  the  "curse  of  the  law."  Isa.  xlii.  21  ; 
Gal.  iii.  13  ;  Acts  xiii.  39. 

2.  From  the  pollution  of  sin.  Rom.  viii.  2.  If  he  but  speak,  the  work  is 
done.  Matt.  viii.  3  ;   1  John  i.  9. 

3.  From  all  the  artifice  and  power  of  the  prince  of  darkness.  Col.  i.  13. 
He  knoweth  how  to  deceive  the  deceiver,  to  detect  every  labored  stratagem  ; 
and,  from  the  most  dangerous  snares,  to  teach  such  useful  lessons  of  holy 
prudence,  as  shall  tend  to  our  constant  safety.  Ps.  Ixxiii.  24;  John  x.  21. 
"  We  shall  be  more  than  conquerers,"  &c.  Rom.  viii.  37. 

4.  To  support  his  people  in  death,  and  receive  their  spirits  to  a  world  of 
glory.  Ps.  Ixxiii.  26;  2  Tim.  i.  12;  Ps.  xxiii.  4. 

5.  To  raise  their  bodies  from  the  dissolution  of  the  grave,  and  conduct 
their  complete  persons  to  the  regions  of  eternal  felicity.  John  xi.  25  ;  and 
verses  28,  29;  Phil.  iii.  21. 

3.  That  the  efficacy  of  his  saving  grace  continueth  the  same  throughout 
all  succeeding  ages.  His  energy  wrought  from  the  date  of  the  first  promise. 
Gen.  iii.  15.  By  faith  in  him  the  elders  obtained  a  good  report.  Heb.  xi.  2. 
His  victorious  energy  still  continueth  the  same.  Heb.  xiii.  8. 

II.  What  evidence  we  have  that  he  is  really  so. 

1.  He  was  commissioned  by  the  Father  for  this  great  work.  1  John  v.  11. 
He  is  the  foundation-stone  of  our  salvation.  Isa.  xxviii.  16.  His  name  is 
Jesus.  Matt.  i.  21.  God  declared  him  to  be  his  Son,  at  his  entrance  on  his 
public  ministry.  Matt.  iii.  17. 

2.  He  appeareth  in  his  person  and  character  eminently  fitted  for  the  work. 
The  mysterious  union  of  the  divine  and  human  nature  in  the  person  of  our 
blessed  Redeemer,  is  that  which  renders  him  the  secure  confidence  of  our 
souls.  Heb.  vi.  19.  He  assumed  a  mortal  immaculate  body,  that  he  might 
have  somewhat  to  offer  as  a  sacrifice.  Heb.  viii.  3 ;  Eph.  v.  2  ;  John  iii.  14. 
He  was  not  only  an  excellent  and  holy  man,  but  he  was  God.  Rom.  ix.  5 ; 
Heb.  i.  3  ;  Phil.  ii.  6.     Therefore,   "  able  to  save  to  the  uttermost." 

3.  He  has  done  and  borne  all  that  we  can  imagine  necessary  to  effect  it. 
2  Cor.  viii.  9 ;  Phil.  ii.  7,  8.  Now  he  appeareth  in  the  presence  of  God 
for  us.  Heb.  ix.  24. 

4.  He  hath  been  approved  by  the  Father,  as  having  completely  answered 
this  glorious  design.  His  power  to  save,  as  Mediator,  is  founded  on  the 
efficacy  of  his  atonement.  Rom.  i.  4;  Matt,  xxviii.  18 — 20. 

5.  He  hath  made  such  gracious  promises  of  salvation  as  imply  a  full  pow- 


CHRIST.  259 

er  of  accomplishing  it.  Extent  of  grace  implieth  a  correspondent  extent  of 
power.  Titus  ii.  11  ;    1  Tim.  i.  15,  16;  and  iv.  10;   Rom.  v.  18. 

6.  He  hath  already  begun,  and  carried  on  the  salvation  of  a  multitude  of 
souls.  Facts  are  stubborn  tilings.  There  is  a  cloud  of,  witnesses  of  all 
ages,  nations,  and  tongues,  who  have  been  "  washed,  justified,  and  sancti- 
fied." 1  Cor.  vi.  11;  Rev.  vii.  13,  14.  This  is  farther  confirmed  by  the 
experience  of  thousands  in  the  present  day. 

III.  The  particular  arguments  for  it:  "His  ever  living  to  make 

INTERCESSION    FOR    THEM." 

The  intercession  which  Christ  ever  liveth  to  make,  is  a  proof  of  his  being 
able  to  save  to  the  uttermost;  especially  if  we  consider, 

1.  The  foundation  of  it,  his  atonement.  Heb.  ix.  12.  Had  not  Christ's 
atonement  been  satisfactory,  his  intercession  would  be  vain.  Indeed,  God 
■could  not  consistently  have  permitted  him  to  enter  heaven,  much  less  to  take 
up  his  residence  there,  under  the  character  of  an  Intercessor. 

2.  The  extent  of  it.  The  intercession  of  Christ  is  not  merely  his  ap- 
pearance before  God,  in  the  body  in  which  he  suffered,  but  it  is  attended 
with  a  constant  and  ardent  desire  that  his  death  may  be  effectual  to  the  pur- 
poses designed,  in  bringing  many  sons  and  daughters  to  God. 

3.  The  perpetuity  of  it:  "  He  ever  liveth."  Even  at  this  moment  Christ 
appeareth  in  heaven  for  us.  Isa.  xl.  28. 

IV.  THE  CHARACTER  OF  THE  PERSONS  WHO  ARE  ENCOURAGED  TO  EXPECT 
SALVATION    IN    HIM:    SUCH    AS    "COME    UNTO    GOD    BY     HIM." 

A  sinner  must  come  to  God  through  Christ.  His  coming  to  God  im- 
plieth, 

1.  A  firm  persuasion  of  his  being  and  attributes.   Heb.  xi.  6. 

2.  An  earnest  desire  to  secure  his  favor.  Job.  x.  12;  Ps.  iv.  6;  xxx.  5. 

3.  A  readiness  to  forsake  whatever  cometh  in  competition  with  him.  Isa. 
xxvi.  13. 

4.  A  willing  subjection  to  his  service.  Luke  x.  27;  Rom.  vi.  13;  Psa. 
cxix.  16—127. 

5.  A  keeping  up  a  constant  correspondence  with  him.  Ps.  lxxiii.  23 ;  1 
John  i.  3. 

His  coming  to  God  through  Christ  implieth, 

1.  A  deep  sense  of  his  need  of  a  Mediator,  in  order  to  a  comfortable  in- 
tercourse with  God  ;  Christianity  is  the  religion  of  sinners ;  self  must  be 
humbled,  that  Christ  may  be  exalted.  1  Pet.  v.  6.  Christ  is  our  Day's 
man. 

2.  A  full  persuasion  of  his  saving  power.   Mark  ix.  24  ;   Matt.  viii.  2. 

3.  A  cheerful  confidence  in  the  grace  of  Christ.  John  vi.  37;  vii.  37; 
Matt.  ix.  13;  xii.  20. 

4.  A  cordial  approbation  of  the  method  in  which  he  bestows  salvation. 
Acts  xx.  21  ;   Rom.  i.  17. 

5.  A  constant  care  to  maintain  proper  regards  to  Christ,  in  the  whole 
course  of  our  walking  with  God.  Eph.  ii.  18;   Gal.  ii.  20;   1  Pet.  ii.  5. 

Reflections. 

1.  How  great  is  that  salvation  which  the  Lord  Jesus  Christ  hath  wrought 
out  for  us.   Heb.  ii.  3;  Isa.  xliii.  11. 

2.  How  important  is  it  that  we  all  seriously  inquire  after  this  great  salva- 
tion. 

3.  How  great  is  the  danger  and  misery  of  those  who  reject  and  affront 
such  an  Almighty  Saviour.   Rev.  vi.  15 — 17. 


260  CHRIST. 

4.  How  admirable  and  amiable  doth  the  blessed  Jesus  appear,  when  con: 
sidered  as  the  great  Intercessor  of  his  people  !   Cant.  v.  16. 

5.  With  what  holy  boldness  may  the  sinner  draw  near  to  God,  in  depen- 
dence on  such  an  Intercessor.   Heb.  iv.  14 — 16;  x.  19 — 22. 

6.  Let  us  adore  the  divine  goodness,  that  such  a  salvation  is  offered  us, 
in  so  reasonable,  so  easy,  and  so  gracious  a  way.   Rom.  x.  3;  Luke  xix.  40. 

7.  Let  us  seriously  examine  whether  we  come  to  God  by  Christ.  Acts 
xiii.  26. 

8.  Let  those  who  have  come  in  this  manner,  be  thankful  and  courageous ; 
let  them  go  on  till  the  God  of  peace  bruise  Satan  under  their  feet;  give  them 
victory  over  death  ;  and  finally  crown  them  with  eternal  life. 


REDEMPTION  BY  THE  BLOOD  OF  CHRIST. 

Rev.  i  5,  6. — Unto  him  that  loveth  us,  and  washed  us  from  our  sins  in  his  own  blood,  and 
hath  made  us  kings  and  priests  unto  God  and  his  Father;  to  him  be  glory  and  dominion 
for  ever  and  ever.     Amen.     (Pr.) 

Christ  is  the  object  of  praise  and  adoration  as  a  divine  person,  being  him- 
self the  Son  of  God  ;  and  there  is  also  a  glory  attributed  to  him  as  Mediator, 
having  redeemed  us  unto  God  by  his  blood.  It  is  in  the  latter  sense  that 
glory  and  dominion  are  here  ascribed  to  him,  and  let  it  be  so  ascribed  for  ever 
and  ever.     Amen. 

I.  We  are  led  to  consider  what  is  implied  in  the  text,  namely,  our  pol- 
luted   AND    DEFILED    CONDITION    AS    SINNERS. 

As  coming  out  of  the  hands  of  our  Creator,  man  was  pure  and  holy,  made 
after  the  image  of  God  ;  but  by  sin  we  are  become  polluted.  Yet  men  in 
general  think  nothing  of  sin,  in  any  other  way  than  as  it  affects  the  interests 
of  society :  and  if  free  from  outward  offence,  they  then  appear  pure  in  their 
own  eyes.  But  the  defilement  lies  deep  within,  and  out  of  the  heart  proceed 
all  the  evils  of  the  life.     Matt.  xv.  19. 

In  particular,  all  the  springs  of  action  are  defiled,  all  our  thoughts,  mo- 
tives, and  desires ;  so  defiled  as  to  pollute  all  our  services  and  duties  in  reli- 
gion. Even  our  righteousnesses  are  as  filthy  rags,  and  we  are  become  abom- 
inable in  the  sight  of  God.  Job  xv.  16.  Hence  all  the  threatenings  and 
curses  are  against  us. 

The  corruption  of  our  nature  is  such,  that  we  are  totally  unfit  for  the  so- 
ciety of  holy  beings  ;  and  while  unrenewed  we  cannot  enter  into  the  king- 
dom of  God.  Like  the  leprous  person  we  are  thrust  out  of  the  camp,  and 
cannot  be  admitted  till  the  moral  malady  is  healed. 

Yet  sinners  think  but  little  of  their  condition,  and  feel  quite  easy  and  con- 
tented as  they  are.  But  if  God  shine  into  the  heart,  we  shall  soon  begin  to 
see  and  feel  our  vileness,  and  mourn  over  it.  All  that  are  taught  of  God,  are 
made  to  know  the  plague  of  their  own  heart.  We  see  in  what  a  manner 
David  loathed  himself  when  brought  to  repentance,  and  he  is  only  an  exam- 
ple of  what  every  other  penitent  is  made  to  feel.     Psa.  li. 

II.  Consider  what  Christ  has  done  for  us  :   "  he  loved  us,  and  washed 

US    FROM    OUR    SINS    IN    HIS    OWN    BLOOD." 

He  loved  us Love  is  the  first  moving  cause  of  all,  and  therefore  it  is 

first  mentioned :  all  that  follows  is  the  proper  effect  and  expression  of  this 
love. 


CHRIST.  261 

§ 

Love  is  the  most  estimable  of  all  affections,  and  we  generally  value  o-ifts 
and  services  done  for  us  accordingly.  If  a  person  does  ever  so  much  for  us, 
and  not  from  love,  it  is  but  little  regarded.  Christ  ak-o  values  our  services 
by  the  same  rule,  and  thinks  nothing  of  what  we  do,  exeept  it  be  from  love 
to  him.  In  the  same  way  we  are  taught  to  value  all  that  he  has  done  for  us, 
and  to  conceive  of  it  as  in  the  highest  degree  interesting,  because  it  is  the 
effect  of  love. 

There  are  two  things  worthy  of  notice  in  the  love  of  Christ,  and  which 

render  what  he  has  done  for  us  so  precious  and  inestimable 1.  Its  frec- 

ness.  The  love  of  Christ  was  fixed  on  us  while  we  were  yet  sinners,  while 
in  our  sins  and  in  our  blood,  and  antecedently  to  our  being  washed,  which 
therefore  could  not  be  the  ground  or  motive  of  his  love.     Ephes.  v.  25,  2fl ; 

Titus  iii.  5. 2.  Its  strength  or  fulness.     The  love  of  Christ  was  such, 

that  he  gave  himself  for  us;  and  greater  love  hath  no  man  than  this,  that  he 
lay  down  his  life  for  his  friend.      1  John  iii.  16. 

Again :  He  hath  washed  us  from  our  sins  in  his  own  blood The  ex- 
pression is  figurative,  but  very  strong:  he  hath  purified  us  at  the  expense  of 
blood.  By  this  is  meant  his  laying  down  his  life  for  us  as  an  atoning  sacri- 
fice, and  it  implies  that  nothing  short  of  this  would  take  away  sin. 

All  ceremonial  washings,  all  our  prayers  and  tears,  are  utterly  in  vain  ;  and 
nothing  but  the  gospel  can  teach  us  how  we  are  .to  be  purified  and  made  holy. 
Had  it  not  been  for  the  sacrifice  of  Christ,  he  that  is  holy,  as  angels  are, 
should  have  been  holy  still  ;  and  he  that  is  filthy,  as  men  and  devils  are, 
must  have  been  filthy  still. 

1.  But  why  is  our  cleansing  from  sin  ascribed  to  the  blood  of  Christ? 

• Not  because  of  any  physical  or  natural  efficacy,  but  because  it  is  the 

life,  and  it  is  the  blood  that  maketh  atonement.  Lev.  xvii.  11.  The  life  of 
the  sinner  is  forfeited,  and  the  life  of  the  surety  must  become  the  sacrifice. 
Without  shedding  of  blood  there  is  no  remission.  Heb.  ix.  22.  It  was  not 
the  sufferings  of  Christ  merely,  but  his  death,  that  made  the  atonement;  and 
it  was  necessary  also  in  his  death,  that  there  should  be  the  shedding  of  his 
most  precious  blood.  1  Peter  i.  19.  Henee  the  evangelist  is  so  careful  to 
record  the  identical  fact,  that  blood  flowed  from  the  Saviour's  side  while 
hanging  on  the  cross.  John  xix.  34,  35.  'Hence  also  it  is  that  our  redemp- 
tion is  so  repeatedly  and  emphatically  ascribed  to  the  blood  of  the  cross. 
Ephes.  i.  7;   Col.  i.  20  ;   1  John  i.  7  ;  Rev.  v.  9. 

2.  What  is   there   especially  in  the  blood  of  Christ  that  tends  to  cleanse. 

from  sin? The  blood  of  bulls  and  of  goats  could  not  take  away  sin; 

it  was  not  therefore  by  blood  merely  as  such ;  nor  would  the  blood  of  any 
mere  creature  suffice,  however  exalted  in  the  scale  of  being.  It  was  the 
deity  of  Christ  that  gave  it  this  cleansing  power.  1  John  i.  7.  He  by  the 
sacrifice  of  himself  purged  our  sins,  who  is  the  brightness  of  the  Father's" 
glory,  and  the  express  image  of  his  person.      Heb.  i.  3. 

3.  In  what  manner  does  the  blood  of  Christ  cleanse  us? We  need 

a  double  purification-;  the  removal  of  the  curse  due  to  sin,  and  the  removal 
of  its  pollution.  It  is  for  the  sake  of  the  blood -of  Christ  that  we  are  par- 
doned and  accepted ;  and  it  is  in  virtue  of  this  also  that  the  Holy  Spirit  is 
given  to  renew  and  sanctify  the  mind,  and  to  cleanse  us  from  all  unrighteous- 
ness. The  doctrine  of  the  cross  which  gives  peace  to  the  mind,  imparts  also 
a  spirit  of  purity. 

4.  JVhat  then  is  needful  to  our  being  actually  cleansed  and  pardoned? 

Only  that  we  believe   in   Jesus,  and  repair  to  the  fountain  open  for 

*iu  and  utideanuess.      He  is  able  to  save  all  that  come  un)o  God  by  him,  but 


262  CHRIST. 

none  else.  The  annual  atonement  made  for  all  Israel  became  effectual  to 
those  only  who  confessed  their  sins,  and  laid  their  hands  upon  the  sacrifice  ; 
and  none  but  the  comers  thereunto  were  benefitted  by  it.  Those  who  reject 
the  sacrifice  of  Christ  must  for  ever  remain  unsanctified,  and  unforgiven,  for 
there  remaineth  no  more  sacrifice  for  sin. 

Having  loved  us,  and  washed  us   from  our  sins  in  his  own  btood,  Christ 

hath  made  its  kings  and  priests  wito  God  and  his  Father 'This  denotes 

not  merely  what  we  shall  be,  but  what  we  now  are-,  a  royal  priesthood  ;  and 
to  this  end  he  has  washed  us  in  his  own  blood,  even  as  the  priests  of  old 
were  purified  in  the  sacred  laver,  previous  to  their  entering  upon  the  sacer- 
dotal office.  Exod.  xxix.  4.  All  believers  are  thus  consecrated  to  the  Lord, 
to  draw  near  unto  him,  and  to  offer  up  spiritual  sacrifices,  acceptable  by  Jesus 
Christ.  1  Pet.  ii.  5.  They  are  the  only  true  worshippers  in  the  spiritual 
temple,  and  it  is  theirs  to  minister  before  the  altar,  and  before  the  throne. 

Finally:  For  all  this  love  and  mercy  we  are  taught  to  ascribe  glory  and 
dominion  to  Christ.  To  him  belong  the  honor  and  the  glory  of  our  salva- 
tion, and  all  that  we  receive  from  him  must  be  cast  at  his  feetr.  Nothing  is 
more  congenial  to  the  heart  of  a  real'  christian,  than  that  the  Saviour  should 
be  supremely  loved  and  adored  ;  and  in  no  ascription  could  he  acquiesce  with 
greater  cordiality  than  this  which  is  here  given.  "■  To  him  be  glory  and  do- 
minion for  ever  and  ever.     Amen."' 


CHRIST  THE  ONLY  SOURCE  OF  RIGHTEOUSNESS. 

Rom.  x.  4. — Christ  is  the  end  of  the  law  for  righteousness  to  every  one  that  believeth.  (B.) 

The  Apostle  having  insinuated,  ch.  iii.  3',  that  God  would  east  off  the 
Jews  for  their  unbelief;  and,  ch.  ix.,  shown  that  the  rejection  of  the  unbe- 
lieving Jews  from  being  the  church  of  God,  and  the  reception  of  the  believ- 
ing Gentiles,  to  be  his  people,  in  their  stead,  was  not  contrary  to  the  word 
of  God,  ver.  30 — 33,  he  proceeds,  in  this  chapter,  to  point  out  the  cause  of 
these  events,  in  the  unwillingness  of  the  Jews  to  accept  that  method  of  ob- 
taining righteousness  and  salvation  appointed  by  God, — Inquire  we, 

I.  What  that  righteousness  is,  spoken  of  in  the  text. 

The  righteousness  here  spoken  of  is  evidently  that  v/bich  is  necessary  ire 
order  to  eternal  life,  and  which  infallibly  leads  to  it.  Ch.  v.  17,  21.  It  is 
termed  "The  righteousness  of  God,"  ver.  3;  ch.  i.  17,  and  said  to  be  by 
faith.  Ch.  iii.  21,  22;  Phil.  iii.  9.  It  implies  justification  ;  ch.  iii.  2.4;  Tit. 
iii.  7 ;  without  which,  as  guilty,  condemned  sinners,  we  can  have  no  title  to 
eternal  life,  it  being  the  only  means  of  cancelling  our  guilt,  and  freeing  us 
from  condemnation,  and  which  is  followed  by  eternal  salvation. — It  implies 
regeneration  or  sanctification ;  see  Phil.  iii.  9,  spoken  of  Eph.  iv.  17 — 24  ^ 
Tit.  iii.  5,  6  ;  John  iii.  5,  6  ;  without  which  we  are  not  in  Christ,  2  Cor.  v. 
17  ;  Gal.  vi.  15,  and  have  no  fitness  for  heaven. — Tt  implies  practical  obedi- 
ence ;  consequent  on  regeneration,  Eph.  ii.  10,  and  beir?g  the  grand  evidence 
that  we  are  righteous.  Luke  i.  6 ';  1  John  Hi.  7.  As  to  the  necessity  of  this,. 
see  ch.  ii.  6,  7 ;  Rev.  xxii.  14 ;  and  especially  Matt.  vii.  20,  21. 

II.  Where  and  how  this  righteousness  is  to  be  found. 

Not  in,  or  by,  the  law  ;  but  in,  and  through,  faith. — This  righteousness,, 
considered  in  these  three  branches  of  it,  is  not  attainable  in,  or  by,  the  law. 


CHRIST.  263 

moral  or  ceremonial.      Not  in,  or  by,  the   former.  Ch.  viii.  3.     It  requires 
perfect,  constant,  and  persevering   obedience  ;   this  we  have  not  paid  in  time 
past,  do  not  at  present,  and  cannot  in  future,  pay.      Hence   it  finds  us  guilty 
of  violating  its  spiritual  and  holy  precepts,  and  has  no  pardon  to  give  us ;  it 
finds  us  depraved,  and  has  no  new  nature  for  us  ;  it  finds  us  weak  and  help- 
less, and  has  no  supernatural  aid  to  impart. — But  may  we  not  have  the  help 
we   need  from  the  ceremonial  law  ?  cannot  the  sacrifices  of  it  remove  our 
guilt?     No.      "It  is  not  possible  the  blood  of  bulls  and  goats  should   take 
away  sin."   Heb.  ix.  23;  x.  4.      Cannot  the   various   washings,  or  purifica- 
tions of  it,  renew  and  cleanse  our  souls  ?     No  :   they  can  only  impart  a  cer- 
emonial cleanness,  or  remove  "the  filth  of  the  flesh."   Heb.  ix.  13  ;    1  Pet. 
iii.  21.     Cannot  the  various  institutions  respecting  meats  and  drinks,  and  the 
observance  of  days  and  months,  assist  us  to  attain,  at  bast,  a  practical  right- 
eousness or  obedience  ?      No  :   as  they  do  not  make  the  tree  good,  of  course 
the  fruit  cannot  be  good  ;  as  they  do  not  purify  the  fountain,  the  streams  is- 
suing thence   cannot  be  pure.  Matt.  vii.  16 — 19.     But  wherefore  then  serve 
the  law?  why  was  it  instituted?  in  order  to  Christ,  who  is  "  the  end"  of  it. 
The  end  of  it,  here,  means  the  final  cause.     Christ  was  the  end  for  which 
the  law  was  instituted;  the  moral  law  being  chiefly  intended  to  convince  men 
of  sin,  ch.  iii.  19,  20  ;  vii.  7,  8,  viz.  of  their  guilt,  depravity,  and  weakness, 
and   thus  to  be  a  "schoolmaster  to  bring  them  t®  Christ,"  Gal.  iii.  19 — 24, 
and  the  ceremonial  laAV  to  shadow  forth  and  exhibit  his  sacrifice  and  grace: 
— The  end,  may  mean,  the  scope;  the  law  continually  points  to  Christ;   the 
moral  law  directs  the  sinner  to  have  recourse  to  him  who  fulfilled  it,  and  re- 
moved  the   curse  of  it,  for   that  justification  which   itself  cannot  give ;  and 
the  ceremonial  law  directs  him  to  look  from  its  sacrifices  and  purifications,  to 
the  atonement  and  Spirit  of  Christ, — The  end,  sometimes  means,  the  per- 
fection or  completion.     Thus  love  is  "the  end,"  that  is,  the  fulfilling  "of 
the  commandment;"    1  Tim.  i.  5  ;   Christ  fulfilled  the  moral  law  in  fully  ex- 
plaining its  spiritual  and  extensive  meaning,  and  freeing  it  from   the  corrupt 
glosses  of  the  scribes;  in  obeying  it  perfectly  in  his  holy  life,  in  suffering  its 
penalty,  and  in  providing  that  it  may  be  written  in  our  hearts  ;  he  also  ans- 
wered in  his  person,  all  the  types  and  shadows  of  the  ceremonial  law  : — The 
end,  means,  the  period,  or  termination.  Ch.  vi.  21.     Thus  the  law,  and  the 
whole  Mosaic  dispensation,  gives  way  to  the  gospel,  ceases,  and  is  abolished, 
2  Cor.  iii.  11,  and  the  ceremonies  of  it  are  taken  out  of  the  way  by  Christ. 
Col.  ii.  14. — "Christ  is  the  end  of  the  law  for  righteousness."     For  justifi- 
cation, or  righteousness  imputed,  is  only  to  be  found  in  his  obedience  unto 
death.  Rom,  iii.  24;   1  Cor.  i.  30 ;  2  Cor.  v.  21.     Regeneration,  a  new  cre- 
ation, and  entire  sanctification,  are  only  to  be  found  in  Christ,  by  his  Spirit 
and  grace,  who  is  made  of  God  to  us  sanctification.  John  i.  14,  16;  2  Cor. 
v.  17  ;   1  Cor.  i.  30.     Practical  righteousness  is  likewise  to  be  had  in  him  ; 
his  doctrine,  the  law  of  Christ,  direets  us  how  to  walk;  his  promises  and 
threatenings  enforce  his  laws ;  his  example  allures  us ;  and  his  grace  enables 
us  to  walk  in  his  ways.  2  Cor.  xii.  9  ;   Heb.  iv.  14 — 16. 
III.  By  whom  this  righteousness  is  to  be  found. 
By  "every  one  that  believeth." 

The  nature  of  faith  is  described  ver.  5 — 10;  its  object  is,  that  God  hath 
raised  Christ  from  the  dead.  This  demonstrated  him  to  be  the  Son  of  God, 
ch.  i.  3,  4,  and,  therefore,,  the  Christ,  the  only  Saviour,  able  and  willing  to 
save  to  the  uttermost.  Of  this  faith  is  persuaded,  and,  therefore,  comes  to 
him  and  trusts  in  him  for  salvation. — The  resurrection  of  Christ  was  the 
broad  seal  of  Heaven  set  to  his  doctrine,  and  establishes  its  absolute  truth 
and  deep  importance  beyond  all  doubt;  of  which  faith  is  so  thoroughly  per- 


264  CHRIST. 

suaded,  as  to  lay  it  to  heart,  and  walk  according  to  it.— He  was  raised  for 
our  justification,  to  show  that  the  atonement  he  had  made  for  sin  was  suffi- 
cient, and  accepted  ;  of  this  faith  is  also  persuaded,  and,  therefore,  relies 
solely  on  the  propitiation  in  his  blood  for  justification.  Ch.  iii.  23,  &c. ; 
Gal.  ii.  16 — 20.  He  was  raised  that  he  might  ascend,  and  intercede,  and 
receive  for  us  "  the  Promise  of  the  Father,"  for  which  faith  thirsts  and 
comes  to  him.  John  vii.  37,  38, — He  rose  and  ascended  as  our  forerunner. 
This  faith  believes,  and,  consequently,  anticipates  immortality  and  glory. — 
He  rose  to  give  evidence  that  he  will  judge  all  mankind.  Acts  xvii.  31. 
Faith  is  persuaded  of  this,  and  prepares  to  meet  him,  desiring  to  be  "found 
of  him  in  peace,  Our  faith,  in  these  respects,  must  be  such  as  will  enable 
us  to  "make  confession  with  our  mouth,"  even  if  that  should  expose  us,  as 
in  the  early  ages,  to  imprisonment  and  martyrdom.  Therefore,  it  must  be 
"  with  the  heart  man  believeth  unto  righteousness  ;"  ver.  10  ;  Christ  must 
be  endeared  to  us  more  than  riches,  honors,  liberty,  or  even  life  itself,  which, 
if  we  be  called  to  it,  must  be  parted  with  for  his  sake.  As  to  the  faith  that 
does  not  part  with  sin,  and  give  up  every  thing  that  stands  in  competition 
with  Christ  for  our  hearts,  it  is  dead.  James  ii.  20 — 26.  As  to  the  origin 
of  this  faith.  See  ver.  11 — 17.  It  arises  from  the  "Word  and  Spirit  of  God. 
"The  Lord  opened  the  heart  of  Lydia,  that  she  attended  to  the  things  spo- 
ken" by  the  Apostle.  Acts  xvi.  14;  Eph.  ii.  8,  9;  Col.  ii.  12.  Therefore, 
hearing,  reading,  meditation,  and  prayer,  are  the  important  means  which  we 
must  employ,  with  a  becoming  humility,  seriousness,  desire,  and  confidence 
of  success. — And  in  the  exercise  of  that  measure  of  faith  we  have  received, 
however  small,  it  will  be  increased. 


THE  FULNESS  OF  CHRIST. 
John  i.  16. — And  of  his  fulness  have  all  we  received,  and  grace  for  grace.     (Pr.) 

The  other  evangelists  give  an  account  of  Christ's  human  parentage,  with 
the  circumstances  of  his  birth  :  but  John  gives  a  description  of  his  glory  as 
the  Son  of  God,  and  of  what  he  was  before  the  world  began.  He  is  here 
spoken  of  as  the  Creator  of  all  things,  and  as  the  light  and  life  of  men.  His 
incarnation  is  next  described,  and  with  this  is  connected  the  passage  before  us. 
He  dwelt  amongst  men,  full  of  grace  and  truth  ;  and  of  the  fulness  have  we 
all  received. 

I.  Illustrate  and  explain  the  subject. 

Three  things  require  to  be  noticed — what  is  meant  by  the  fulness  of  Christ 
— in  what  way  is  this  fulness  communicated — and  in  what  respect  may  we  be 
said  to  receive  grace  for  grace  ? 

1.   What  is  intended  by  the  "  fulness"  of  Christ. Not  that  which 

is  essential  to  him  as  a  divine  person,  for  that  is  incommunicable:  but  that 
which  belongs  to  him  as  Mediator,  and  which  is  communicated  to  all  them 

that  believe.     Col.  i.  19. The  meaning  is,  that  the  Word  being  made 

flesh,  all  the  riches  of  grace  designed  for  man  were  deposited  in  him, 
were  given  to  him,  and  through  him  to  us  :  as  when  Joseph  was  made  lord 
of  Egypt,  and  all  were  directed  to  go  to  him  for  the  supply  of  their  wants. 
Gen.  xlii.  55 — 57.     John  vi.  27. 

1.  Christ  was  the  covenant  head  of  all  his  people,  and  it  is  out  of  regard 
to  his   worthiness  that  all  his  blessings  are  bestowed. God  made  a 


CHRIST.  265 

cov?nant  with  Noah,  anil  had  respect  to  that,  in  all  he  did  for  his  posterity. 
Gen.  vi.  18.     Also  with  Abraham,  Gen.  xvii.  4  :   with  David,  Psal.  Ixxxix. 

28. Thus  in  the  counsels  of  divine  grace,  God  hath  blessed  us   in 

Christ  Jesus,  Ephes.  i.  3.     2  Tim.  i.  9. 

2.  All  that  is  given  to  us  freely,  is  to  him  a  matter  of  just  reward.  He  had 
power  to  lay  down  his  life,  and  to  take  it  np  again.  John  x.  18  :  power  to 
quicken  whom  he  will,  John  v.  25  :   power  to  forgive  sin  even  on  earth,  Matt. 

ix.  6  :   power  to  give  eternal  life,  John  x.  28. These  things  constitute 

the  gospel,  and  which  are  denominated  "  the  unsearchable  riches  of  Christ." 
Thus  it  is,  that  through  his  poverty  we  are  made  rich.     2  Cor.  viii.  9. 

3.  Though  the  riches  of  Christ  are  unsearchable,  yet  we  may  form  some 
idea  of  their  fulness  by  the  freeness  of  the  invitations  and  promises.  "If  any 
thirst,  let  him  come  unto  me  and  drink  ;  he  that  cometh  unto  me,  I  will  in  no 
wise  cast  out :  he  is  able  to  save  unto  the  uttermost  all  them  that  come  unto 
God  by  him  :  able  to  do  exceeding  abundantly  above  all  we  ask  or  think." 
We  may  also  judge  of  this  fulness  by  what  has  actually  been  re- 
ceived from  it. We  all  derive  from  him,  but  he  derives  nothing  from 

us.  All  that  his  servants  have  ever  possessed,  of  gifts  or  of  grace,  and  all 
that  they  have  done,  is  from  him  ;  and  this,  without  his  riches  being  either  ex- 
hausted or  diminished. Had  there  ever  been  a  time  when  the  fulness  of 

Christ  should  be  exhausted,  it  was  when  through  weakness  he  was  dying  on 
the  cross.  But  lo  !  even  then  it  overflowed  :  "  Father,  forgive  them — This 
day   shalt  thou  be  with  me  in  paradise." 

2.  In  what  way  is  this  fulness  communicated  ?     By  first  receiving  Christ: 

ver.  12. The  generality  of  mankind  are  like  persons  living  near  a 

fountain,  but  have   nothing  to   draw  with  :   they  believe  not  in  him,  and   so 

they  receive  nothing  from  him. But  there  are  some  who  receive  him  as 

he  is  revealed  in  the  gospel,  renouncing  whatever  stands  in  competition  with 
him  ;  and  by  receiving  htm,  they  receive  every  supply  of  grace  from  him. 
It  is  also  through  his  dwelling  in  our  hearts  by  faith,  that  we  con- 
tinue to  receive:  and  by  counting  all  things  but  loss  for  his  sake,  we  are  made 
to  possess  all  things  in  him.     Ephes.  iii.  19. 

3.  How  is  it  that  we   may  be  said  to  "  receive  grace  for  grace?" 

Some  understand  by  it,  a  succession  of  blessings  one  after  another,  an  abundance; 
others  think  it  means  grace  received  by  us,  corresponding  with  that  which  is 
in  Christ,  as  a  likeness  is  made  to  resemble  the  original.  Christ  was  anointed, 
like  Aron  the  high  priest ;  and  as  the  sacred  unction  ran  down  to  the  skirts  of 
his  garments,  so  the  anointing  which  was  upon  the  Saviour  was  poured  down 
upon  all  the  members  of  his  mystical  body.  We  receive  as  it  were  the  over- 
flowings of  that  holy  unction,  and  every  portion  of  grace  in  our  measure 
agreeing  with  the  grace  that  is  in  him. 

II.  Improve  the  subject. 

1.  We  learn  from  hence  our  condition  as  sinners  :  poor  and  needy,  desti- 
tute of  all  good.  All  the  self-sufficiency  of  sinners  is  only  imaginary.  The 
Laodiceans  thought  themselves  rich,  and  increased  with  goods,  and  had  nea\  of 
nothing :  but  they  were  poor,  and  wretched,  miserable,  blind,  and  naked. 
He  who  thinks  he  knoweth  any  thing,  knoweth  nothing  as  he  ought  to  know. 

2.  The  way  in  which  a  poor  lost  sinner  must  be  saved. It  is  by 

receiving  Christ,  and  deriving  from  his  fulness  :  living  upon  his  bounty,  we 
are  not  only  supplied,  but  made  rich. 

3.  We  see  whence  it  was  that  those  who  have  been  the  most  eminent  for 
grace  have  received  all  their  supplies  ;  by  receiving  Christ  and  beholding  his 
glory. This  is  our  example,  and  our  encouragement. 

34 


266  CHRIST. 

THE  PRE-EMINENCE  DUE  TO  CHRIST. 

John  iii.  35. — The  Father  loveth  the  Son,  and  hath  given  all  things  into  his  hand.    (Pr.)  i 

This  is  part  of  the  testimony  which  John  the  Baptist  bore  to  Christ,  in 
answer  to  an  insinuation  suggested  by  the  Jews,  for  the  purpose  of  exciting 
his  jealousy  and  suspicion,  verse  26.  John  feels  much  on  this  occasion,  that 
they  should  attempt  to  place  him  in  competition  with  his  Lord,  and  rejects 
the  idea  with  great  force  of  language. 

1.  He  tells  them  that  he  could  accept  of  no  honors  but  such  as  God  had 
given  him,  the  principal  of  which  consisted  in  his  being  the  messenger  of  the 
Lord,  to  prepare  the  way  before  him,  and  to  bear  testimony  of  him  ;  and 
they  knew  that  he  never  professed  himself  to  be  the  Messiah :   verse  27,  28. 

2.  John  makes  it  out  that  all  men  coming  to  Christ  as  they  had  represent- 
ed, was  a  proof  of  his  being  the  Messiah,  verse  29.  He  is  the  bridegroom, 
and  the  church  is  his  bride.  John  is  the  bridegroom's  friend,  acting  in  sub- 
serviency, and  doing  his  will;  and  this  was  honor  enough  for  him.  Now 
all  things  are  in  their  proper  place. 

3.  He  gives  them  to  expect  that  things  would  go  on  in  this  direction,  and 
that  Christ  would  be  more  and  more  glorified,  though  he  himself  should  not, 
verse  30. 

4.  John  then  illustrates  the  subject  more  fully,  and  preaches  Christ  to  his 
followers,  as  the  only  way  of  life  and  salvation,  verse  31 — 36. 

We  here  see  how  much  of  the  evangelical  ministry  was  possessed  by  John 
the  Baptist,  much  more  indeed  than  by  Christ's  immediate  disciples,  previous 
to  the  day  of  pentecost ;  and  those  who  wish  to  throw  him  back ;  as  though 
he  belonged  to  the  Jewish  rather  than  to  the  christian  dispensation,  do  him 
great  injustice.  He  was  more  than  a  prophet,  an  evangelist,  and  the  imme- 
diate forerunner  of  Christ. 

In  the  text  John  speaks  as  an  example  to  his  followers,  that  they  might 
learn  to  be  of  God's  mind,  and  to  honor  the  Saviour  as  he  had  done,  without 
being  over-solicitous  of  the  honor  that  might  be  due  to  himself. 

I.  Observe  the  love  of  the  Father  to  Christ. 

This  is  a  subject  on  which  the  New  Testament  delights  to  dwell,  and  the 
love  here  mentioned  relates  both  to  the  person  and  the  work  of  Christ. 

1.  The  Father  loveth  him  as  the  Son  of  God. Hence  those  terms 

of  endearment  and  filiation  so  often  applied  to  Christ,  as  God's  "own  Son," 

his  "  only-begotten  Son,"  his  "  dear  Son,"  and  "  the  Son  of  his  love." 

It  is  the  love  the  Father  bears  to  him  that  makes  the  gift  of  Christ  for  us  so 
unspeakable,  verse  16;  especially  the  giving  of  him  as  a  sacrifice  for  us. 
Rom.  viii.  32  ;  Zech.  xiii.  7.  Hence  also  the  testimony  given  on  the  banks 
of  the  Jordan.     Matt.  iii.  17  ;  and  on  mount  Tabor,  xvii.  5. 

2.  He  loveth  him  for  the  sake  of  his  obedience  unto  death,  and  because 
he  gave  himself  for  us.  John  x.  17. Hence  also  he  hath  highly  ex- 
alted him,  Phil.  ii.  9 ;  and  commanded  that  all  men  should  honor  the  Son, 

even  as  they  honor  the  Father.     John  v.  23. So  highly  does  he  love 

the  Son,  that  he  will  hear  no  petition  but  in  his  name,  and  pardon  no  sinner 
but  for  his  sake.     John  xiv.  6. 

3.  The  special  proof  of  this  love   is,  that  he  hath  given  all  things  into 

his  hand. Such  universal  terms  are  difficult  to  interpret,  on  account 

of  their  extent.  We  who  understand  so  few  things,  cannot  enumerate  them 
all,  but  we  may  mention  some.  The  general  idea  is,  that  the  Father  hath 
delegated  to  him  all  the  great  concerns  of  his  moral  empire.    It  is  for  him  to 


CHRIST.  267 

restore  it  to  order,  and  the  heavens  must  retain  him  unto  the  restitution  of  all 
things,  Acts   iii.  21  :   and   when  he  shall  have  subdued  all   things,  and  put 
down  all  authority  and  power,  he  shall  deliver  up  the  kingdom  to  the  Father, 
that  God  may  be  all  in  all,  1  Cor.  xv.  24,  28. 
More  particularly — 

1.  All  the  dispensations  of  mercy  are  in  the  hands  of  Christ:  it  is  for  him 
to  save  or  to  destroy.  John  v.  21  ;  xvii.  2.  It  pleased  the  Father  that  in 
him  should  all  fulness  dwell,  and  out  of  his  fulness  we  all  receive,  Col.  i. 
19;  John  i.  16. 

2.  God  has  entrusted  him  with  his  honor  and  glory.  He  is  the  Mediator 
betwixt  God  and  man,  and  he  is  to  act  the  part  of  a  merciful  and  faithful 
high-priest.  His  work  was  to  secure  the  honor  of  the  Lawgiver,  while  he 
exercised  mercy  as  a  Saviour;   and  he  hath  done  it,  John  xvii.  1,  4. 

3.  The  Father  hath  committed  to  him  the  salvation  of  his  people,  their 
redemption  from  the  curse,  and  from  the  grave.     John  vi.  39,  40. 

4.  The  control  of  the  universe  is  in  his  hands,  and  he  is  Lord  of  all ;  an- 
gels, principalities,  and  powers  being  made  subject  unto  him,  Col.  i.  16;  ii. 
10;  Ephes.  i.  22. 

5.  The  government  of  the  church  is  committed  to  him,  and  he  is  the  only 
lawgiver  in  Zion.  His  will  is  the  ground  of  all  obedience,  and  even  the 
moral  law  is  under  his  authority,  Matt,  xxviii.  18 — 20;   1  Cor.  ix.  21. 

6.  The  administration  of  the  final  judgment.  The  Father  judgeth  no 
man,  but  hath  committed  all  judgment  unto  the  Son,  John  v.  22  ;  2  Cor. 
v.  10. 

II.   Consider  the  consequences  arising  out  of  this  doctrine. 

1.  Whatever  is  given  to  Christ  is  given  to  communicate,  like  treasure 
committed  to  an  almoner;  and  even  the  authority  with  which  he  is  invested 
is  for  the  good  of  his  church  and  people.  He  hath  received  gifts  for  men, 
even  the  rebellious,  that  the  Lord  God  might  dwell  among  them,  Psalm 
lxviii.  18. 

2.  If  we  desire  mercy  we  must  come  to  Clirist  for  it.  Go  to  Joseph, 
said  Pharaoh  to  the  poor  of  the  land ;  and  so  the  Lord  says  to  us,  Go  to 
Jesus. 

3.  As  the  Father  loveth  the  Son,  and  hath  committed  all  things  into  his 
hands,  so  we  must  follow  his  example,  and  commit  our  all  into  his  hands  for 
time  and  eternity,  2  Tim.  i.  12.  Sure  we  cannot  refuse  to  treat  him  with 
similar  confidence ;  if  we  do,  we  are  not  of  God.  Jews  and  deists,  under 
pretence  of  honoring  the  Father,  reject  the  Son ;  but  they  will  be  found  in 
the  wrong  at  last,  1  John  ii.  23. 

4.  At  all  events  we  must  become  subject  to  Christ,  in  one  way  or  another; 
for  to  him  every  knee  shall  bow,  and  every  tongue  shall  confess.  He  must 
reign  till  he  hath  put  all  his  enemies  under  his  feet,  1  Cor.  xv.  25. 


CHRIST,  ALL  IN  ALL. 

Col.  iii.  11.— Christ  is  all  and  in  all.     (H.) 

How  different  is  the  language  in  which  the  sacred  writers  speak  of  Jesus 
Christ,  from  that  adopted  by  many  modern  preachers  and  divines!  Some 
will  hardly  condescend  to  name  him  :   and,  if  they  do,  it  is  merely  as  a  man, 


268  CHRIST. 

a  good  man,  a  moral  philosopher,  or  at  most,  a  prophet,  who  taught  maxims 
of  wisdom,  and  confirmed  them  by  a  virtuous  example.  Whereas  the  pri- 
mitive and  apostolic  writers  always  name  him  with  an  evident  glow  of  affec- 
tion and  delight.     In  short,  with  them,   "  Christ  was  all  and  in  all." 

Let  us  endeavor  to  comprehend  the  phrase,  "  All  in  all  ;  or,  all  in  every 
thing."  Implieth  that  the  whole  of  Christianity  is  full  of  Christ;  and  so  it 
is.  The  sun  is  all  in  all  to  our  system  ;  he  diffuseth  light  liberally  to  all  the 
planets  which  revolve  around  him,  and  his  heat  penetrates  the  centre  of  the 
largest  globes  ;  on  our  earth  he  paints  the  flowers,  embalms  the  fruits,  ripens 
the  grain,  quickens  all  nature  into  life,  and  thus  becometh  all  in  all  to  us. 
Jesus  Christ  is  the  Sun  of  Righteousness  ;  and  whatever  the  sun  is  to  the 
material  world,  that,  and  much  more,  is  our  Redeemer  to  the  spiritual  world  ; 
he  is  "  all  in  all"  in  the  system  of  Christianity.  Let  us  instance  in  a  few 
particulars. 

I.  Christ  is  all  in  the  scheme  of  salvation,  as  it  respects   God. 

He  is  the  covenant  head,  both  of  men  and  angels,  and  every  gracious  de- 
cree and  purpose  of  the  divine  mind  towards  them  hath  an  immediate  respect 
to  Christ;  so,  in  the  actual  communications  of  the  blessings,  both  of  provi- 
dence and  grace,  he  is  the  only  channel  by  which  they  are  conveyed.  He  is 
the  spiritual  ladder  which  Jacob  saw,  whereby  intercourse  is  opened  between 
God  and  us. 

II.  Christ  is  all  in  all  in  the  work  of  redemption,  as  it  affects 

MAN. 

He  paid  the  price  of  our  redemption,  wrought  out  a  perfect  righteousness 
for  our  justification,  and  communicateth  his  Holy  Spirit  for  our  sanctifica- 
tion;  he  sitteth  both  our  Prince  and  Advocate,  at  the  right  hand  of  his  Father, 
where  he  will  wait  to  intercede  for  us,  until  every  son  of  God  is  brought  to 
glory. 

III.  Christ  is  all  in  all  in  the  sacred  scriptures. 

All  divine  truths  connect  and  harmonize  in  him,  like  the  rays  of  light  col- 
lected in  a  focus  ;  no  considerable  part  of  holy  writ  has  a  nearer  or  more  dis- 
tant reference  to  him.  Abraham  saw  him  afar  off,  and  rejoiced  in  the  sight ; 
Moses  pointed  to  him  in  all  the  services  of  the  tabernacle ;  the  Psalmist 
mingled  the  joys  and  sorrows  of  the  Messiah  with  his  own,  or  rather  appear- 
eth  often  to  have  forgot  his  own  in  meditating  his :  "  To  him  give  all  the 
prophets  witness."  John  showed  him  with  his  finger,  "  Behold  the  Lamb 
of  God  !"  and  all  the  apostolic  writers  delight  even  in  the  repetition  of  his 
name. 

IV.  Christ  is  all  in  all  in  the  life  of  a  believer. 

His  faith  looks  with  a  steady  eye  to  the  atonement ;  his  repentance  flow- 
eth  from  a  believing  sight  of  his  sufferings  and  death,  which  also  filleth  his 
heart  with  gratitude  and  love  ;  his  hope  is  animated  by  a  contemplation  of 
his  victories  and  glory ;  every  grace  receiveth  its  vigor  from  a  believing  view 
of  Jesus.  In  all  the  troubles  of  life,  and  especially  in  the  prospect  of  ap- 
proaching death,  this  alone  can  comfort  and  satisfy  the  christian. 

Is  it  not  the  want  of  looking  more  to  Christ  that  maketh  so  many  of  the 
sons  of  God  go  lean  from  day  to  day  ?  They  look  around  them,  the  world 
is  false,  and  friends  are  fickle;  they  look  within  them,  all  is  dark  and  com- 
fortless; let  them  look  above,  where  Jesus  sitteth  at  the  right  hand  of  God: 
there  is  strength,  and  righteousness,  and  peace,  and  glory. 

V.  Christ  is  all  in  all  in  the  enjoyment  of  heaven. 

"The  Lamb  that  is  in  the  midst  of  the  throne  shall  feed  them,  and  lead 
them  to  rivers  of  living:  waters  :"  so  is  he  the  all  in  all  of  the  celestial  an- 


CHRIST.  269 

thems.  The  Father  delighteth  to  honor  him,  and  beameth  all  his  glory- 
through  his  countenance  ;  angels  delight  to  honor  him,  and  tune  their  golden 
harps  to  praise  him  ;  saints  delight  to  honor  him,  and  cast  their  starry  crowns 
beneath  his  feet.     Let  us  also  delight  to  honor  him. 


THE  LORD  OUR  RIGHTEOUSNESS. 

Jeremiah  xxiii.  6. — This  is  his  name,  whereby  he  shall  be  called,  The  Lord  our  Righteous- 
ness.    (S.  S.) 

The  writings  of  the  prophets  no  less  than  of  the  apostles  testify  of  Christ: 
nor  can  we  any  where  find  a  fuller  exhibition  of  his  character  than  in  the 
words  before  us — As  to  his  origin,  he  is  "a  branch  from  the  root  of  David:" 
and,  in  his  character,  "a  righteous"  branch.  His  office  is  that  of  "  a  King;" 
and,  as  to  the  manner  in  which  he  executes  that,  office,  "  he  executes  righte- 
ousness and  judgment  in  the  land."  Look  we  for  the  effects  of  his  admin- 
istration? "In  his  days  Judah  shall  be  saved,  and  Israel  shall  dwell  safe- 
ly." Lastly,  Would  we  know  in  what  light  he  is  to  be  regarded?  "  This 
is  his  name,  whereby  he  shall  be  called,  The  Lord  our  Righteousness." 

In  these  words  the  prophet  sets  forth, 

I.  The  dignity  of  Christ. 

The  inspired  writers  never  seem  afraid  of  speaking  of  Christ  in  too  exalt- 
ed terms — The  prophet,  in  this  very  place,  declares 

1.  His  essential  dignity. 

There  is  frequent  occasion  to  observe  that,  wherever  the  word  Lord  is 
printed  in  large  characters,  it  is  in  the  original,  Jehovah.  Now  Jehovah  de- 
notes the  self-existence  of  the  Deity,  and  is  a  name  incommunicable  to  any 
creature:  yet  is  it  here  assigned  to  Christ — By  comparing  similar  declarations 
in  the  Old  Testament  with  the  expositions  given  of  them  in  the  New,  we 
know  assuredly  that  this  name  belongs  to  Christ;  and  that  therefore  he  is 
and  must  be  "  God  over  all  blessed  for  ever," — Isa.  vi.  5,  with  John  xii.  41, 
or  Isa.  xlv.  22,  23,  with  Rom.  xiv.  10,  11,  or  Joel  ii.  32,  with  Rom.  x.  13, 
14,  or  Mai.  iii.  1,  with  Luke  i.  76. 

2.  His  official  dignity. 

The  title  of  Jehovah  belongs  equally  to  the  Father,  to  the  Son,  and  to  the 
Holy  Spirit;  but  the  additional  title  of  "  Our  Righteousness''''  is  peculiar  to 
Christ  alone — It  imports  that  Christ  has  by  his  own  obedience  unto  death 
wrought  out  a  righteousness  for  guilty  man ;  and  that  "this  righteousness 
shall  be  unto  all  and  upon  all  them  that  believe  in  him" — It  is  in  this  sense 
that  St.  Paul  speaks  of  him  as  "  made  unto  us  righteousness," — 1  Cor. 
i.  30. 

The  connexion  between  the  different  parj;s  of  this  comprehensive  name 
deserves  particular  notice:  for,  if  He  were  not  Jehovah,  he  could  not  be  our 
Righteousness  ;  seeing  that  as  a  creature,  he  could  merit  nothing ;  because 
he  would  owe  to  God  all  that  he  could  do  ;  and,  "  after  he  had  done  all,  he 
would  be  only  an  unprofitable  servant:"  but  as  he  is  God,  all  which  he  does 
is  voluntary  ;  and  his  divinity  stamps  an  infinite  value  upon  his  work;  so 
that  it  may  well  merit,  not  for  himself  only,  but  for  a  ruined  world — 

Such  is  the  dignity  of  our  blessed  Lord:  He  is  Jehovah,  one  with  the 
Father,  in  glory  equal,  in  majesty  co-eternal:  nor  is  there  one  ransomed  soul 


270  CHRIST. 

in  heaven,  who  does  not  ascribe  his  salvation  to  the  blood  and  righteousness 
of  this  our  incarnate  God — 

While  the  prophet  thus  expatiates  on  the  glory  of  Christ,  he  intimates 
also, 

II.  The  duty  of  man. 

Our  duty  as  sinners,  and  as  redeemed   sinners,  has  especial  respect  to 
Christ :   and  it  is  summarily  comprehended   in  the  ascribing  to   Christ  the 
konor  due  unto  his  name — But  this  must  be  done, 
1.  In  faith. 

To  compliment  Christ  with  any  titles  which  we  do  not  believe  due  to  him, 
would  be  to  insult  him,  like  those  who  arrayed  him  in  mock  majesty,  and 
cried,  Hail,  King  of  the  Jews — We  must  fully  believe  him  to  be  God :  we 
must  be  persuaded  that  we  neither  have  nor  can  have  any  righteousness  of 
our  own :  and  we  must  be  assured  that  "  He  is  the  end  of  the  law  for  righte- 
ousness to  every  one  that  believeth,"  Rom.  x.  4. — If  we  entertain  any  idea 
of  meriting  any  thing  at  God's  hands  by  our  own  obedience,  or  of  adding 
any  thing  of  our  own  to  his  perfect  righteousness,  we  dishonor  and  degrade 
him  ;  and,  instead  of  performing  our  duty  towards  him,  we  violate  it  in  the 
most  flagrant  manner :  and,  though  we  may  be  actuated  by  a  blind  zeal  for 
the  Father's  honor,  or  for  the  interest  of  morality,  we  are  indeed  rebels 
against  God,  since  he  has  commanded  that  "  all  men  should  honor  the  Son 
as  they  honor  the  Father,"  and  that  they  should  call  him  in  faith,  The  Lord 
our  Righteousness — 
2.  In  sincerity. 

As,  to  give  him  a  title  which  we  do  not  believe  due  to  him  would  be  mock- 
ery, so,  to  give  it  without  a  correspondent  regard  to  him  would  be  hypo- 
crisy— Do  we  believe  him  to  be  Jehovah  ?  we  must  regard  him  with  rever- 
ential awe,  and  yield  ourselves  up  to  him  in  unreserved  obedience — Do  we 
believe  him  to  be  the  only  Righteousness  of  the  redeemed  ?  we  must  renounce 
entirely  our  own  righteousness,  and  depend  on  him  with  our  whole  hearts — 
Do  we  view  him  in  his  complex  character  as  Jehovah  our  Righteousness  ? 
We  must  rejoice  in  having  such  an  almighty  friend,  such  a  sure  foundation — 
We  must  glory  in  him  as  "all  our  salvation,  and  all  our  desire" — A  less  re- 
gard to  him  than  this,  not  only  falls  below  our  duty,  but  it  is  absolutely  in- 
consistent with  any  scriptural  hope,  any  prospect  of  salvation — 
From  this  subject  we  may  learn, 
1.   The  way  of  salvation. 

There  are  but  three  ways  in  which  we  can  conceive  it  possible  for  any  man 
to  be  saved  ;  namely,  by  works,  by  faith  and  works,  or  by  faith  ivithout 
works ;  and  the  subject  before  us  plainly  declares  which  is  the  true  one — Are 
we  to  be  saved  by  our  works  ?  No :  for  God  would  never  have  sent  his  Son 
to  be  our  Righteousness,  if  we  ever  could  have  wrought  out  a  sufficient 
righteousness  of  our  own — Besides,  our  own  works  would  then  have  been 
our  righteousness,  and  the  name  here  ascribed  to  Christ  would  not  have 
belonged  to  him— Moreover,  even  in  heaven  itself,  instead  of  ascribing 
"  Salvation  to  God  and  to  the  Lamb,"  we  must  ascribe  it  to  God  and  to  our- 
selves— 

Are  we  then  to  be  saved  by  faith  and  works  ?  We  still  answer,  No  :  for 
in  whatever  degree  we  trust  in  our  own  works,  in  that  degree  do  we  rob 
Christ  of  his  official  dignity  ;  and  assume  to  ourselves  the  honor  due  to  him 
alone — As  far  as  our  own  merits  are  united  with  his  as  a  joint  ground  of  our 
acceptance  with  God,  so  far  shall  we  have  to  all  eternity  a  ground  of  glory- 
ing in  ourselves ;  yea,  so  far  salvation  will  cease  to  be  of  grace ;  whereas 


CHRIST.  271 

"  it  is  of  faith  that  it  may  be  by  grace,  and  that  boasting  may  be  for  ever  ex- 
cluded"—Rom.  iv.  16;  Eph.  ii.  8,  9. 

Salvation  must  then  be  by  faith  without  works  ;  we  must  not  endeavor 
either  in  whole  or  in  part  to  "  establish  a  righteousness  of  our  own,"  but 
seek  to  be  clothed  in  the  unspotted  robe  of  Christ's  righteousness — This  is 
the  declaration  of  God  himself;  Rom.  iv.  5  ;  nor  did  the  apostles  themselves 
know  any  other  way  of  salvation,  Gal.  ii.  16, —  We  must  all  therefore  desire, 
with  St.  Paul,  to  be  found  in  Christ,  not  having  our  own  righteousness  but 
his— Phil.  iii.  9. 

2.  The  excellency  of  that  way. 

What  can  be  conceived  more  comfortable  to  man  than  to  hear  of  such  a 
salvation  as  this  ?  Were  we  told  that  we  must  work  out  a  righteousness  of 
our  own  that  should  be  commensurate  with  the  demands  of  God's  law,  who 
could  entertain  a  hope  of  ever  affecting  it? — If  we  were  required  to  do  some- 
thing that  should  be  worthy  to  be  joined  with  the  Saviour's  merits  in  order 
to  render  them  more  effectual  for  our  acceptance,  where  should  we  find  one 
single  work  of  ours  that  we  could  present  to  God  as  perfect,  and  as  deserv- 
ing of  so  great  a  reward  ? — The  best  man  on  earth  must  either  sit  down  in 
despair,  or  live  in  continual  suspense  respecting  his  eternal  welfare — But  the 
righteousness  of  Jehovah  appears  at  once,  not  only  adequate  to  our  wants, 
but  to  the  wants  of  all  mankind  ;  and,  by  trusting  in  that,  we  find  rest  unto 
our  souls — Nor  can  we  devise  any  other  method  of  acceptance  so  honorable 
to  God ;  since  it  refers  all  the  glory  to  him  ;  and  necessitates  all  the  hosts  of 
the  redeemed  to  ascribe  the  honor  of  their  salvation  to  him  alone — In  spite 
of  all  the  objections  too  that  are  urged  against  it,  we  can  affirm  that  it  is  emi- 
nently conducive  to  the  practice  of  holiness — Can  we  think  of  God  becoming 
man  in  order  to  work  out  a  righteousness  for  us,  and  not  feel  a  desire  to  serve 
and  honor  him  ?  "Can  we  continue  in  sin  that  grace  may  abound  ?  God  for- 
bid"— An  inspired  writer  assures  us  that  "  the  grace  of  God  which  bringeth 
salvation  teaches  us  to  deny  ungodliness  and  worldly  lusts,  and  to  live  righte- 
ously, soberly,  and  godly  in  this  present  world" — 

Let  us  then  seek  our  righteousness  in  Christ  alone  ;  but  let  us  shew  by 
our  lives,  that  this  doctrine  of  faith  is  indeed  "  a  doctrine  according  to  god- 
liness." 


CHRIST  THE  HEAD  OF  THE  CHURCH. 

Colossians  i.  18. — And  he  is  the  head  of  the  body  the  church.     (Sk.) 

The  Colossians  had  been  converted  to  Christianity,  chiefly  through  the  in- 
strumentality of  Epaphras,  who  was  a  minister  of  Christ,  and  a  fellow  helper 
with  St.  Paul.  But  they  were  in  danger  of  being  seduced  from  the  simpli- 
city of  the  gospel  by  designing  or  ignorant  men.  False  teachers  had  crept 
in  among  them,  who  inculcated  the  worship  of  angels,  abstinence  from  ani- 
mal food,  the  observance  of  Jewish  festivals,  the  mortification  of  the  body 
by  long  continued  fasting,  and  the  conformity  to  external  ceremonies,  as 
necessary  to  salvation. — To  all  these  things  the  apostle  refers  in  different 
parts  of  this  epistle.  In  the  preceding  verses  to  the  text,  he  asserts  the  doc- 
trine of  the  essential   Godhead  of  Christ;  a  doctrine  which  he  never  over- 


272  CHRIST. 

looks  in  any  of  his  epistles.     Here  he  states  the  relation  in  which   Christ 
stands  to  his  church.      "  He  is  the  head  of  the  body,"  <fcc.     Let  us, 

I.  Describe  the  church.  This  may  at  first  view  seem  a  needless  task. 
What  need  of  description  on  a  subject  so  plain?  Who  does  not  know  what 
a  church  is?  Have  we  not  one  in  every  parish?  But  it  is  with  the  scrip- 
tural, and  not  the  common  and  corrupted  application  of  the  term,  that  we 
have  to  do.  The  term  church  in  the  New  Testament  uniformly  refers  to 
persons,  and  never  to  places.  See  Acts  xx.  28  ;  Rom.  xvi.  5  ;  Gal.  i.  22. 
But  by  what  marks  were  the  members  of  the  primitive  churches  desig- 
nated ? 

1.  They  ivcre  a  people  separated  fmm  the  world.  The  church  and  the 
world  form  two  distinct  societies.  '  Ye  are  not  of  the  world,"  said  Christ 
to  his  disciples.  Hence  believers  were  charged,  "  Be  not  conformed  to  this 
world;"  and  to  "have  no  communion  with  the  unfruitful  works  of  dark- 
ness ;"  and  Christianity  is  the  same  through  all  the  revolutions  of  time. 

2.  They  were  a  people  scorned  and  greviously  persecuted  by  the  ivorld. 
Saul  made  havoc  of  the  church.  "  Herod  stretched  forth  his  hand  to  vex 
certain  of  the  church."  At  that  time  there  was  a  great  persecution  against 
the  church  at  Jerusalem.  And  the  members  of  the  church  of  Christ  are  still 
scorned  and  contemned  by  the  ungodly  part  of  mankind. 

3.  They  were  a  people  who  gave  themselves  up  to  the  practice  of  prayer 
And  supplication  for  themselves  and  their  neighbors.  Christ  encouraged 
his  disciples  to  pray,  by  telling  them  that  whatsoever  they  asked  in  his  name, 
it  should  be  done  for  them:  at  Jerusalem  they  prayed  so  fervently,  that  the 
whole  house  was  shaken  where  they  were  assembled.  See  Acts  xii.  5,  xvi. 
25.  And  the  members  of  Christ's  church  still  live,  and  always  will  live,  in 
in  th'e  practice  of  prayer. 

4.  They  xvere  a  people  who  adorned  their  high  profession  by  a  consistent 
conduct.  We  do  not  affirm  that  there  were  none  among  them  who  scanda- 
lized their  profession,  no  brother  who  walked  disorderly,  no  busy  body  in 
other  men's  matters.  Alas  !  they  were  plagued  with  such  people,  but  when 
detected  they  were  cast  out  of  the  church.  O  how  holy  were  the  members 
of  the  church  of  Christ  required  to  be  ! 

II.  Show  why  called  a  body. 

1.  To  illustrate  the  beauty  ef  its  moral  form.  The  human  body  is  the 
most  beautiful  structure  in  the  world.  Nothing  is  so  much  admired.  How 
exquisitely  beautiful  is  the  church  of  Christ.  Every  member  of  it  has  put 
on  Christ,  and  is  invested  with  his  moral  image.  "The  King's  daughter 
is  all  glorious  within,"  &c,  Psa.  xlv.  13  ;  Isa.  liv.  11— 13  ;  Eph.  v.  26,  27. 

2.  To  describe  the  variety  of  members  of  which  it  is  composed.  "  We 
have  many  members  in  the  same  body,  but  all  members  have  not  the  same 
office."  The  eyes  see  for  the  body,  the  hands  handle  for  the  body,  the  feet 
walk  for  the  body,  the  palate  tastes  for  the  body,  and  the  nerves  feel  for  the 
body.  In  the  church  there  are  various  members.  "  God  gave,  some  apos- 
tles ;  and  some  prophets  ;  and  some  evangelists  ;"  &c,  Eph.  iv.  11 — 14.  In 
the  church  now,  there  are  many  members,  who  hold  distinct  offices.  Some 
write  books,  some  preach  sermons,  some  serve  tables,  some  visit  the  sick, 
&c.  Every  member  is  useful ;  but  every  member  should  know  his  place, 
and  keep  it. 

3.  To  display  the  harmony  and  union  of  all  its  members.  Who  that 
contemplates  his  own  body,  can  help  be  astonished  at  the  union,  which  sub- 
sists between  all  the  members  of  which  it  is  composed  !  And  the  church, 
though  composed  of  many  members,  is  one  body,  one  building,  one  temple. 


CHRIST.  273 

one  flock,  one  family.     There  is  not  a  union  of  circumstances,  nor  of  senti- 
ment;  but  ,a  union  of  faith,   of  affection,   and  of  effort.     Disunion   in   the 
church  the  apostles  deprecated,  and  for  union  they  prayed,  Eph.  iv.  16. 
III.  Illustrate  the  office  of   Christ  as  the  head  of  the  body. 

1.  The  head  is  the  seat  of  dignify  to  the  body.  It  is  above  the  body  in 
point  of  local  situation,  and  it  is  superior  to  the  body  in  dignity  and  author- 
ity.    And  Christ  is  above  all. 

2.  The  head  is  the  seat  of  government  for  the  body.  There  can  be  no 
government  where  there  is  no  head.  Christ  has  the  sole  government  in  his 
church.  The  laws  by  which  our  conduct  is  regulated  are  his  laws.  The 
influence  by  which  our  sins  are  subdued  is  his  influence.  The  account  we 
shall  have  to  give  of  our  conduct  is  to  him,  and  the  retribution  we  shall  re- 
ceive is  from  his  hand. 

3.  The  head  is  the  seat  of  wisdom  for  the  body.  The  head  thinks  for 
the  body,  and  directs  all  its  movements.  And  Christ  is  made  unto  us  wis- 
dom. Without  the  direction  and  influence  of  Christ,  we  should  be  no  more 
capable  of  guiding  our  steps  aright,  than  a  body  without  a  head.  Alas  ! 
where  did  we  wander  before  Christ  took  us  under  his  direction  ! 

4.  The  head  is  the  seat  of  glory  to  the  body.  Do  we  not  honor  the  head 
peculiarly?  And  Christ  is  the  glory  of  his  church.  We  honor  Christ  by 
praying  to  him,  praising  him,  loving  him  and  trusting  him  with  our  all. 

5.  The  head  is  the  scat  of  union  to  the  body.  The  origin  of  all  sensa- 
tion and  motion,  is  in  the  nerves,  and  these  proceed  from  the  head,  and  unite 
all  the  parts  of  the  body  together.  And  Jesus  Christ  unites  the  members  of 
his  mystical  body,  and  makes  them  all  one  in  himself. 

APPLICATION.    • 

1.  Is  the  church  a  body?  Let  me  then  inquire,  Have  I  union  with  the 
body  ?  Am  I  united  to  any  christian  society  ?  Why  not  ?  If  there  were 
no  christian  societies,  there  would  soon  be  no  christian  ministers,  no  fellow- 
ship of  saints,  and  no  religion  in  the  land.  Why  do  I  not  join  some  chris- 
tian society  ?  Am  I  holier  than  the  members  of  which  christian  churches 
are  composed  ?  then  they  ought  to  share  my  counsels  and  prayers.  Am  I 
worse  than  they  ?  then  self-interest  should  bind  me  to  cast  in  my  lot  among 
them. 

2.  Is  the  church  a  body  ?  Then  what  a  horrid  thing  is  schism  in  the 
body.  No  man  ever  hated  his  own  flesh.  To  see  the  members  of  a  body- 
bite  and  devour  one  another,  how  unnatural !  O  let  us  never  permit  the  de- 
mon of  discord  to  creep  in  amongst  us  ! 

3.  Is  the  church  the  body  of  Christ?  Then  by  helping  christians  we 
help  Christ's  members.  Were  Christ  again  upon  earth,  and  to  go  about 
naked  and  destitute,  we  should  rejoice  to  render  him  assistance.  But  he  has 
his  members,  many  of  whom  are  poor,  and  afflicted,  and  forlorn;  and  what 
we  do  for  them,  he  considers  as  being  done  for  himself.  Is  one  member 
weak?  let  us  help  him.     Is  another  ignorant?  let  us  instruct  him,"  &c. 

4.  Is  the  church  the  body  of  Christ?  Then  will  he  not  terribly  punish 
those  who  insult  his  body  ?  Persecutors  will  have  a  horrid  hell,  Zech.  ii.  8 : 
Matt,  xviii.  6. 

5.  Is  Christ  the  head  of  the  body?  Then  what  may  not  christians  ex- 
pect from  him  !  What  an  endearing  relation  subsists  between  Christ  and  be- 
lievers !  We  are  members  of  his  body,  of  his  flesh,  and  of  his  bones.  May 
we  grow  up  into  him  in  all  things  !     Amen. 

35 


274  CHRIST. 


CHRIST  THE  PHYSICIAN  OF  SOULS. 

Matthew  ix.  12. — "  But  when   Jesus  heard  that,  he  said  unto  them,  They  that  be  whole 
need  not  a  physician,  but  they  that  are  sick."     (Sk.) 

Though  Jesus  Christ  came  into  the  world  as  the  friend  and  Saviour  of  sin- 
ners ;  yet  he  was  in  general  rejected  as  an  imposter,  and  deceiver  of  the  peo- 
ple. The  Jews  having  expected  that  he  would  appear  as  a  temporal  and  vic- 
torious conqueror,  despised  his  humble  manifestation  in  •'  die  form  of  a  ser- 
vant," and  sought  to  put  him  to  death,  because  he  claimed  the  character  of 
the  Messiah.  They  regarded  his  doctrines  as  blasphemy,  attributed  his  mir- 
acles to  diabolical  agency,  and  were  greatly  offended  at  his  familiarity  with 
publicans  and  sinners.  And  hence  we  learn  from  the  preceding  context,  that 
Jesus  having  called  Matthew  to  follow  him,  he  promptly  obeyed  the  divine 
command,  and  gladly  entertained  the  Saviour  as  a  guest  at  his  house.  But 
having  most  probably  invited  some  of  his  former  associates  in  sin  to  partake 
of  his  feast,  for  the  benefit  of  the  Redeemer's  discourse,  the  fastidious  Phar- 
isees were  highly  indignant,  and  "  said  to  the  disciples,  Why  ealeth  your 
Master  with  publicans  and  sinners?"  But  when  Jesus  heard  that,  "he  said 
unto  them,"  by  way  of  vindicating  his  own  character  and  conduct,  and  for 
the  reprehension  and  conviction  of  the  censorious  Pharisees,  "  They  that  be 
whole,"  &c.  'This  is  supposed  to  have  been  a  well  known  proverb  among  the 
Jews,  which  the  divine  teacher  spiritually  applies  with  peculiar  propriety,  for 
the  instruction  of  his  hearers  ;  and  according  to  this  sacred  application  of  the 
words,  they  strikingly  suggest,  the  nature  and  influence  of  sin,  the  charaeter 
and  office  of  Christ, — and  the  subjects   and  attainments  of  grace.      Observe, 

I.  The  nature  and  influence  of  sin.  The  scriptures  describe  the  ex- 
ceeding sinfulness  of  sin,  by  every  figure  calculated  to  excite  our  abhorrence, 
and  alarm  our  fears.  And  as  the  effects  of  sin  on  the  soul  greatly  resemble  the 
effects  of  disease  on  the  body,  it  is  frequently  represented  under  this  signifi- 
cant emblem.  This  is  certainly  the  case  in  the  text,  in  which  the  diseased 
state  of  the  soul  is  evidently  intended,  by  "  they  that  are  sick."  The  nature 
of  this  disease  is  truly  deplorable,  and  replete  with  imminent  danger. 

1.  Sin  is  a  moral  disease.  It  deeply  affects  mankind  as  moral  and  re- 
sponsible creatures.  It  has  totally  destroyed  original  purity  and  happiness  ; 
filled  the  world  with  disorder,  misery  and  death.  It  has  spread  its  poisonous 
infection  through  every  faculty  of  the  soul,  and  passion  of  the  mind.  The  un- 
derstanding is  blinded, — the  will  is  perverted, — the  conscience  is  defiled, — 
and  the  affections  are  alienated  from  God,  Eph.  iv.  13.  Not  only  is  our  moral 
constitution  fatally  diseased,  but  utterly  ruined  ;  And  there  is  neither  spiritual 
life  nor  health  in  us.  "  Wo  unto  us  that  we  have  sinned  !  The  whole  head 
is  sick,  and  the  whole  heart  is  faint." 

2.  Sin  is  a  univresal  disease.  It  has  mortally  wounded  every  power, 
both  of  body  and  soul;  and  disseminated  its  infectious  influence  through  the 
whole  mass  of  mankind.  It  is  the  natural  state  of  every  human  being,  Psa. 
]i.  5.  It  equally  affects  all  ranks  of  men,  and  every  distinct  class  of  charac- 
ter. It  universally  prevails  in  every  nation,  and  successively  extends  through 
every  period  of  the  world.  Its  desolating  effects  reach  through  all  gradations 
of  society,  from  the  greatest  monarch  to  the  meanest  subject ;  from  the  im- 
perial palace  to  the  plebeian  cottage.  There  is  no  exception,  for  all  have  sin- 
ned ;  and  sin  infects  the  soul  with  every  species  of  spiritual  malady,  and  bane- 
ful influence,  Isa.  i.  6. 


crmisT.  275 

3.  Sin  is  a  mortal  disease.  It  brings  death  and  all  our  wo.  Itl)rin!Ts  tem- 
poral death  to  the  body,  and  renders  all  men  subject  to  pain  and  dissolution, 
Rom.  v.  15. — It  brings  spiritual  death  to  the  soul,  and  separates  between  God 
and  his  creatures,  Eph.  ii.  1 — 3.  It  also  brings  eternal  death  both  to  body 
and  soul,  in  "  the  lake  that  burnetii  with  fire  and  brimstone,  which  is  the  sec- 
ond death,"  Rom.  vi.  23.  How  dreadful  then  is  the  disease  of  sin  !  It  is 
the  Original  cause  of  all  suffering  and  sorrow  here,  and  utter  ruin  and  endless 
misery  hereafter.  Rut  though  the  moral  plague  of  human  nature  is  so  mal- 
ignant, pestilential,  and  destructive,  it  is  not  desperate  and  irremediable.  A 
perfect  cure  is  obtained  through  the  Saviour  of  sinners,  who  "  was  wounded 
for  our  transgressions,"  and  by  "whose  stripes  we  are  healed."  Let  us  then 
consider, 

II.  The  character  and  office  of  Christ.  He  represented  himself 
in  the  text  as  a  divine  PJiysician.  And  in  this  capacity,  as  well  as  in  all 
others,  he  possesses  every  possible  qualification,  suited  to  all  the  diversified 
circumstances,  and  adequate  to  the  innumerable  necessities  of  mankind. 

1.  He  is  an  accessible  Physician.  All  are  invited  to  come  unto  him, 
"  without  money,  and  without  price."  Other  physicians  are  in  many  cases 
difficult  of  access  ;  but  whether  rich  or  poor,  all  are  welcome  to  come  to 
Christ.  He  will  never  repulse  the  sin-sick  penitents,  but  receive  them  gra- 
ciously and  love  them  freely,  John  vi.  37.  In  the  days  of  his  flesh,  he  went 
about  doing  good,  and  healing  all  manner  of  diseases  ;  and  he  is  still  present 
with  us  by  his  word  and  Spirit,  to  heal  the  maladies  of  our  souls,  Matt,  xviii. 
20 ;  Rom.  x.  6—9. 

2.  He  is  an  infallible  Physician.  His  infinite  wisdom  cannot  err,  nor  can 
his  omnipotent  power  fail  of  success.  The  most  skilful  human  physician-; 
are  imperfect  and  fallible,  and  though  they  frequently  administer  temporary 
relief,  their  wisdom  is  often  baffled,  nor  can  they  possibly  preserve  from  ulti- 
mate death.  But  the  Sovereign  Physician  of  souls  possesses  an  unbounded 
plenitude  of  "grace  and  truth,"  andean  heal  the  most  inveterate  diseases  of 
mankind,  and  fully  redeem  his  people  from  all  their  iniquities.  He  is  a  per- 
fect, a  present,  and  an  everlasting  Saviour,  Col.  i.  19;  Hcb.  vii.  25.  With 
Him  no  case  is  difficult,  nor  disease  incurable.  "  Is  any  thing  too  hard  for  the 
Lord  ?" 

3.  He  is  an  unchangeable  Physician.  In  all  ages  his  name  has  been 
"like  ointment  poured  forth,"  to  the  "  weary  and  heavy  laden."  When  he 
assumed  humanity,  he  gave  sight  to  the  blind, — cleansed  the  lepers, — healed 
the  sick, — raised  the  dead, — bound  up  the  broken-hearted. — and  comforted 
the  distressed,  Matt.  xi.  5  ;  Luke  vi.  17 — 19.  And  though  he  ascended  to 
heaven,  he  is  still  the  gracious  benefactor  and  Saviour  of  sinners. — All  other 
physicians  are  mortal  and  perishing,.but  "  Jesus  is  the  same  yesterday,  to-dav, 
and  for  ever."  The  healing  virtue  of  his  name  is  undiminished,  and  the 
cleansing  efficacy  of  his  blood  is  immutable. 

4.  He  is  the  only  appointed  Physician.  All  other  helps  are  insufficient, 
and  other  remedies  ineffectual ;  "  for  there  is  none  other  name  under  heaven 
given  among  men  whereby  we  must  be  saved."  Nor  is  any  other  Saviour 
necessary,  for  Jesus  is  all-sufficient,  and  his  saving  abilities  are  commensurate 
to  the  moral  wants  of  the  whole  world.  I  thank  CojJ,  "there  is  balm  in 
Gilead,  there  is  a  Physician  there,"  who  can  perfectly  heal  the  most  protrac- 
ted  arid  obstinate  disorders  of  the  soul.  TTnto  whom  then  should  we  go,  but 
unto  Him  who  can  save  to  the  uttermost?  and  to  direct  and  encourage  ourap- 
plication  unto  him,  we  shall  proceed  to  notice, 


276  CHRIST. 

III.  The  subjects  and  attainments  of  grace.  >'  They  that  be  whole," 
&c.  This  is  a  self-evident  position,  and  is  intended  to  illustrate  the  peni- 
tent's character,  and  method  of  coming  to  Christ  for  salvation.  It  evidently 
suggests, 

1.  We  must  deeply  feel  our  spiritual  maladies.  Self-ignorance  is  a 
deadly  and  delusive  disease  of  the  mind.  Under  its  pernicious  influence,  we 
form  the  most  erroneous  estimates  of  our  real  slate  and  character;  which  gen- 
erally operate  as  effectual  barriers  to  the  reception  of  Christ.  We  suppose 
that  we  are  comparatively  whole  and  good,  and  therefore  "  trust  in  ourselves 
that  we  are  righteous  ;"  and  consequently  reject  the  only  remedy  of  sovereign 
grace.  Such  was  manifestly  the  deluded  state  of  the  ancient  Pharisees,  and 
the  lukewarm  Laodiceans  ;  and  such  is  still  the  infatuated  state  of  all  impen 
itent  sinners  and  nominal  Christians,  Luke  xviii.  9  ;  2  Cor.  iv.  3,  4 ;  Rev. 
iii.  17. — But  when  the  Holy  Spirit  convinceth  us  of  our  ignorance,  guilt,  de- 
pravity, and  wretchedness,  we  become  deeply  conscious  of  the  plague  of  our 
hearts,  and  anxiously  inquire,  what  we  shall  do  to  be  saved,  Acts  ii.  37,  xvi. 
30,  31. 

2.  We  must  sincerely  renounce  our  sins.  The  habits  of  impiety  greatly 
aggravate  and  augment  the  contagious  distempers  of  our  moral  nature.  It  is 
therefore  absolutely  necessary,  not  only  to  be  convinced  of  our  sinful  state, 
but  we  must  also  unfeignedly  repent,  and  utterly  forsake  all  our  iniquities, 
Isa.  Iv.  7  ;  Acts  iii.  19.  And  being  truly  sensible  of  our  dangerously  infected 
and  perishing  condition  through  sin,  we  shall  earnestly  desire  and  seek  an 
immediate  deliverance  from  the  pestilence  of  moral  evil,  and  a  participation 
of  pardoning  mercy  and  regenerating  grace,  Luke  xviii.  13.  For  this  pur- 
pose, and  in  this  contrite  state  of  mind, 

3.  We  must  personally  apply  to  the  Physician  of  souls.  This  is  a  duty 
universally  enjoined,  and  essentially  connected  with  the  attainment  of  salva- 
tion. As  no  advantage  can  possibly  be  derived  from  any  remedy,  however 
excellent,  unless  it  be  actually  applied,  neither  can  we  obtain  an  interest  in 
Christ's  saving  benefits,  except  by  a  personal  application  unto  him,  in  the  ap- 
pointed means  of  grace,  John  v.  40.  We  should  come  to  the  heavenly  Phy- 
sician penitently — believingly — importunately — immediately — and  persever- 
ingly,  Matt.  xi.  28  ;  Isa.  xiv.  22  ;  2  Cor.  vi.  2.  In  thus  coming  to  the  Sa- 
viour, he  will  heal  our  backslidings, — restore  us  to  spiritual  health, — grant  us 
perfect  soundness  of  mind,  and  ultimately  crown  us  with  immortality  and  eter- 
nal life.  We  may  learn  from  this  subject  the  need  we  have  of  Christ, — the 
reason  why  he  is  rejected, — the  sufficiency  of  his  grace,  and  the  efficacy  of 
his  healing  power.     May  we  embrace  this  truth,  and  rejoice  in  his  salvation. 


THE  EXALTATION  OF  CHRIST. 

Phil.  ii.  9— 11.— Wherefore  God  also  hath  highly  exalted  him,  and  given  him  a  name 
which  is  above  every  name,  that  at  the  name  of  Jesus  every  knee  should  bow,  of  thing? 
in  heaven,  and  things  inearth,  and  things  under  the  earth  :  and  that  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glory  of  God  the  Father.     (H.  H.) 

We  are  told  by  an  inspired  Apostle,  that  the  great  scope  of  the  Prophecies 
related  to  "  the  sufferings  of  Christ,  and  the  glory  that  should  follow."  To 
the  same  points  our  attention  is  continually  turned  in  the  New  Testament, 


CHRIST.  277 

Sometimes  they  are  stated  as  an  accomplishment  of  prophecy,  and  as  proofs 
of  Christ's  Messiahship:  sometimes  as  grounds  of  our  hope  before  God: 
sometimes  as  motives  to  stimulate  us  to  duty  :  sometimes  as  models,  accord- 
ing to  which  Cod  will  work  in  us:  and  sometimes  as  examples,  which  we 
are  bound  to  follow :  and  sometimes  as  encouragements  to  follow  those  ex- 
amples. It  is  in  this  last  view  that  we  are  to  contemplate  this  stupendous 
mystery  at  this  time.  The  Apostle  had  said,  "  Look  not.  every  man  on  his 
own  things,  but  every  man  also  on  the  things  of  others."  To  illustrate  and 
enforce  this  exhortation,  he  shews  how  the  Lord  Jesus  Christ  had  emptied 
himself  of  all  his  own  gloiy,  and  endured  death,  even  the  accursed  death  of 
the  cross,  for  the  salvation  of  men  :  and  that  in  consequence  of  it  he  had  re- 
ceived such  tokens  of  his  Father's  approbation  as  were  commensurate  with 
the  sacrifice  which  he  had  made.  In  considering  this  testimony  of  his  Fa- 
ther's love,  let  us  mark, 

I.  The  height  to  which  he  was  raised — 

The  Lord  Jesus  Christ,  as  God,  was  incapable  of  elevation  :  but,  as 
man,  he  was  raised  from  the  lowest  degradation  to  the  highest  degrees  of  glory. 
Amidst  the  depths  of  his  humiliation  he  was  greatly  exalted — 
At  his  baptism  he  received  an  audible  testimony  from  heaven,  together 
with  a  visible  communication  of  the  Spirit  of  God,  in  attestation  of  his  Mes- 
siahship. In  all  the  miracles  he  wrought,  a' further  testimony  was  borne  to 
him  by  the  Father.  And  in  bis  last  hours,  when  in  appearance  he  was  even 
deserted  by  his  heavenly  Father,  universal  nature  bore  witness  to  him  ;  the 
sun  going  down,  as  it  were,  at  noon-day;  the  earth  rending  and  quaking  to 
its  very  centre  ;  and  the  most  convincing  evidence  being  given  to  all,  that  he 
whom  they  crucified  was  indeed  the  Son  of  God. 

But  it  was  not  till  after  that  period  that  the  exaltation  spoken  of  in  the 
text  commenced — 

At  his  resurrection,  he  was  declared  to  be  the  Son  of  God  with   power. 

At  his  ascension  he  led  captivity  itself  captive,  and,  surrounded  with 

myriads  of   holy   angels,    went   to   take  possession  of  his   Father's  throne. 

Seated   on  that,  he  is  elevated  above  all  the  works  of  God's  hand's 

above  men,  so  as  to  be  "  higher  than  the  kings  of  the  earth,"  even  "  King  of 
kings  and  Lord  of  lords;"  Ps.  Ixxxix,  27  ;  Rev.  xix.  16;  and  above  angels 
also,  -"all  the   principalities  and  powers  of  heaven  being  made  subject  unto 

him."     1  Pet.  iii.  22 ;   Heb.  i.  5,  8,  9,  13. 

The  text  requires  us  particularly  to  notice, 

II.  The  reason  of  his  exaltation — 

It  was  in  consequence  of  his  previous  humiliation :  it  was, 

1.  As  a  reward  of  his  sufferings — 

In  this  view  it  had  been  promised  to  him, Isai.  Iii.  13 — 15  ;  and 

liii.  10 — 12.  In  this  view  he  himself  looked  forward  to  it  with  intense  de- 
sire,  Heb.  xii.  2  ;  John  xvii.  4,  5.     And  in  this  view  it  was  actually 

conferred  upon  him, Dan.  vii.  13,  14  ;   Heb.  i.  3,  4. 

2.  As  the  means  of  completing  the  work  he  had  undertaken — 

He  was  to  redeem  us,  both  by  price,  and  by  power.  On  this  account,  after 
he  had  paid  the  price  of  our  redemption,  he  was  invested  with  "  all  power  both 
in  heaven  and  in  earth  ;"  and  "  all  things  were  given  into  his  hands,"  that  he 
mi;_rht  order  every  thing  for  the  accomplishment  of  his  own  will,  and  the  fur- 
therance  of  the  work  which  he  had  begun.  In  him  was  all  fulness  treasured  up, 
that  he  might  impart  unto  his  people  all  needful  supplies  of  grace;  Eph.  i.  20 — 
22  :  and  to  him  was  all  authority  committed,  that  he  might  put  all  enemies  un- 
der his  feet.  1  Cor.  xv.  25;  Ps.  ex.  1,  2.  Thus,  by  his  elevation,  are  his 
triumphs   and   the  triumphs  of  all   his   people,  finally  and  eternally  secured. 


278  CHRIST. 

But  we  have  further  to  notice  his  exaltation  in  reference  to, 

III.  The  end  of  it — 

It  was  that  he  might  be  the  one  object, 

1.  Of  universal  adoration — 

Of  this  he  is  most  worthy,  as  all  the  hosts  of  heaven  testifiy. Rev 

v.  11 — 13.  And  it  must  be  paid  to  him:  for  God  hath  sworn  with  an  oath, 
that  it  shall  be  paid  to  him  by  all  in  heaven,  earth,  and  hell;  Rom.  xiv.  11  ; 
with  Isai.  xlv.  23  ;  or  if  we  will  not  yield  it  to  him  as  the  voluntary  expres- 
sion of  our  love-,  we  shall  be  constrained  to  acknowledge  his  right  to  it,  whilst 
we  are  suffering  under  the  stroke  of  his  avenging  rod.  Ps.  ii.  1 — 3,  6,  9 — 
12. 

2.  Of  unlimited  affiance — 

By  confessing  him  to  be  both  Lord  and  Christ,  I  understand  such  a  con- 
fession as  proceeds  from  unfeigned  faith.  Rom.  x.  9 — 11.  And  to  this  full 
affiance  is  he  entitled,  both  according  to  his  essential  nature  as  God,  and  in  his 
Mediatorial  capacity  as  the  Saviour  of  the  world.  Isai.  xlv.  22.  In  what 
way  is  it  to  be  manifested,  the  Prophet  tells  us  :  "  Surely  shall  one  say,  In 
the  L*rd  have  I  righteousness  and  strength."  Isai.  xlv.  24.  As  "  the 
Christ,"  who  died  for  us,  he  is  our  righteousness;  and  as  "the  Lord,"  who 
is  the  Head  and  Governor  of  all,  we  receive  out  of  his  fulness  all  needful 
supplies  of  grace  and  strength. 

Nor  let  it  be  thought  that  this  direction  of  our  regards  to  him  will  derogate 
at  all  from  the  honor  of  the  Father:  for,  on  the  contrary,  it  will  be  "to  the 
glory  of  God  the  Father,"  whose  wisdom  has  devised,  and  whose  love  has 
executed,  so  wonderful  a  plan  for  the  salvation  of  men.  On  this  subject  we 
can  have  no  doubt ;  since  our  Lord  himself  had  told  us,  That  God's  very 
design  in  the  whole  of  this  stupendous  mystery  was,  "  that  all  men  should 
honor  the  Son  even  as  they  honor  the  Father  ;  and  That  he  who  honoreth 
not  the  Son,  honoreth  not  the  Father  who  hath  sent  him."     John  v._22,  23. 

Behold  then, 

1.  How  awful  is  the  state  of  those  who  submit  not  to  him  J 

We  are  equally  rebels  against  him,  whether  we  oppose  him  as  Lord,  or  as 
Christ  ;  whether  we  refuse  to  submit  to  his  righteousness,  Rom.  x.  3,  or  to 
his  government.  O  reflect,  ye  who  are  going  about  to  establish  a  righteous- 
ness of  your  own,  What  will  ye  answer  to  him,  when  he  shall  call  you  to  an 
account  for  usurping  his  office,  and  making  void  all  that  he  has  done  and  suf- 
fered  for  you  1 And  you,  who,  whilst  professing  to   trust  in  him  as 

your  Saviour,  live  in  disobedience  to  his  commands,  where  will  you  hide  your 
heads,  when  he  shall  say,  "  Bring  hither  those  mine  enemies  who  would  not 
that  I  should  reign  over  them,  and  slay  them  before  me  V  Whatever  ye  may 
now  think,. ye  eannot  invalidate  the  oath  of  God  :  he  has  sworn  that  unto  him 
every  knee  shall  bow  ;  and,  if  ye  do  it  not  willingly,  ye  shall  do  it  against 
your  will,,  to  your  everlasting  sorrow. 

2.  How  blessed  is  the  state  of  his  obedient  people  ! 

Shall  Christ  be  exalted  to  the  right  hand  of  God  in  vain  I  or  will  he  refuse 
to  impart  to  you  out  of  his  fulness  ?  Fear  not :  you  are  committed  to  his 
care;  and  he  will  not  lose  one  of  you;  "  not  one  shall  ever  be  plucked  out  of  his 
hands."  Whatever  you  need  it  is  treasured  up  in  him  ;  and  "his  grace  .-hall 
be  sufficient  for  you."  It  may  be,  that  in  his  service  you  may  be  called  to 
endure  many  things  :  but  if  now  "  he  sees  of  the  travail  of  his  soul  and  is 
satisfied,"  be  assured  that  ere  long  it  shall  be  no  grief  to  you  that  you  were 
humbled  for  a  season  :  for,  "  if  you  suffer  with  him,  you  shall  also  reign  with 
him,"  and  "be  glorified  together  with  him,"  2  Tim.  ii.  12;  Rom.  viii.  17.; 
in  his  kingdom  for  evermore. 


CHRIST. 


279 


BENEFIT  OF  RECEIVING  CHRIST. 

John  i.  10—12. — He  was  in  the  world,  and  the  world  was  made  by  him,  and  the  world 
knew  him  not.  He  came  unto  his  own,  and  his  own  received  him  not:  but  as  many  as 
received  him,  to  them  gave  he  power  to  become  the  sons  of  God,  even  to  them  th  it  be- 
lieve on  his  name.     (II.  H.) 

The  blessings  which  administer  to  our  worldly  interest  or  bodily  comfort, 
are  equally  welcomed  by  persons  of  all  ranks  and  conditions  :  but  those 
which  have  relation  only  to  our  spiritual  good,  are  despised  by  many,  and 
desired  by  very  few.  The  light  of  the  sun  is  not  less  prized  by  one  than  by 
another:  all  are  sensible  of  its  benefits,  and  value  it  accordingly.  But  "the 
Sun  of  righteousness  has  arisen  upon  us,"  and  the  benighted  world  regards 
him  not:  "  he  shines  in  the  darkness,  and  the  darkness  apprehends  him  not." 
Ver.  5.  Some  however  there  are,  who  rejoice  in  his  advent:  and  as  they 
only  have  learned  to  appreciate  his  worth,  they  only  shall  enjoy  the  full  bene- 
fits he  confers. 

The  words  of  the  Evangelist  will  lead  us  to  shew, 

I.   The  contempt  poured  on  Christ  by  the  unbelieving  world — 

What  was  said  of  him  in  that  day  is  equally  true  in  this  : 

1.  His  own  creatures  "  do  not  know  him" — 

It  was  Christ  who  formed  the  universe  :  "  the  world  was  made  by  him  ; 
and  without  him  was  not  any  thing  made  that  was  made."  Ver.  3,  with  the 
text.  He  has  moreover  "been  in  the  world"  from  the  very  beginning,  "up- 
holding it  by  his  power,"  Heb.  i.  3,  and  ordering  every  thing  in  it  by  his 
superintending  providence.  Yet,  before  his  incarnation,  he  was  not  known  ; 
neither  yet  now  is  he  known,  as  the  Creator  and  Governor  of  the  world. 
His  name  indeed  is  known  ;  but  he  is  considered  only  as  a  great  prophet. 
The  generality  of  those  who  doctrinally  maintain  his  proper  Deity,  never 
practically  realize  the  thought,  that  "by  him  all  things  subsist."  Col. 
i.  17. 

2.  His  own  people  "do  not  receive  him" — 

The  Jews  were  called  "  Christ's  own,''''  because  he  had  separated  them 
from  all  other  people,  brought  them  out  of  Egypt,  led  them  through  the  wil- 
derness, and  derived  his  human  nature  from  the  stock  of  Abraham,  their 
father.  Their  very  country  was  called  "Emmanuel's  land."  Isa.  viii.  8. 
But  we  are  his  in  a  still  more  appropriate  sense  ;  because  he  has  bought  us 
with  his  blood;  and  we  have  been  baptized  into  his  name;  and  profess  our- 
selves his  followers.  Yet  we  "do  not  really  receive  him,"  any  more  than 
the  Jews  themselves  did.     We  do  not  receive  him  in  the  character  which  he 

bears  in  the  holy  scriptures* We  do  not  receive  him  for  the  ends 

and  purposes  for  which  he  camei 

Alas!  what  contempt  is  this  which  we  pour  upon  him  !  We  can  shudder 
at  the  indignities  offered  him  by  the  Jews;  but  we  ourselves  are  no  less 
criminal  than  the  people  who  crucified  and  slew  him  :  they  through  ignor- 
ance apprehended  and  executed  him  as  a  malefactor:  we,  with  our  eyes  open, 
cry,  "  Hail,  Master,"  and  betray  him.      Matt.  xxvi.  49. 

But  that  we  may  not  continue  to  treat  him  thus,  let  us  consider, 

*He  is  a  Prophet  to  teach  us,  a  Priest  to  atone  for  us,  a  King  to  rule  over  us  and  in  us. 
Do  we  receive  him  under  these  characters? 

fHe  came  to  justify  us  by  his  blood,  to  sanctify  us  by  his  grace,  and  to  save  us  with  an 
everlasting  salvation.     Do  we  receive  him  for  these  ends? 


280  CHRIST. 

II.  The  honor  he  confers  on  those  who  believe  in  him — 
A  "  receiving  of  Ohrist,"  and  a  "  believing  in  him,"  are  represented  in 
the  text  as  of  precisely  the  same  import.  It  is  superfluous  therefore  to  add 
any  thing  more  in  explanation  of  the  terms.  The  benefits  accruing  from 
faith  are  the  objects  which  next  demand  our  attention.  Unspeakable  is  the 
honor  of  becoming  a  child  of  God  :  yet  to  every  one  that  believes  in  him, 
our  blessed  Lord  gives, 

1.  To  bear  this  relation  to  God — 

"  To  the  Jews  belonged  the  adoption,"  Rom.  ix.  4,  as  far  as  related  to  the 
external  privileges  of  it.  But  we,  on  believing,  "are  made  partakers  of  the 
divine  nature."  2  Pet.  i.  4.  We  become  the  children  of  God  as  well  by 
regeneration  as  adoption :  yea,  faith  is  at  once  the  means,  Gal.  iii.  26,  and 
the  evidence,  1  John  v.  1,  of  our  sonship  with  God.  There  is  no  interval 
of  time  left  for  us  to  give  proofs  of  our  sincerity,  before  God  will  acknow- 
ledge us  as  his:  but  the  instant  we  believe  in  Christ,  we  are  "sons  and 
daughters  of  the  Lord  almighty."     2  Cor.  vi.  18. 

2.  To  enjoy  the  privileges  of  this  relation — 

The  children  of  a  stranger  are  not  noticed  by  us,  while  our  own  children 
are  admitted  freely  into  our  presence,  and  are  the  objects  of  our  tenderest 
solicitude,  our  unremitted  attention.  We  feed  them,  we  clothe  them,  we 
protect  them,  we  provide  every  thing  for  them  that  is  suited  to  our  circum- 
stances, and  that  will  contribute  to  their  welfare.  In  all  these  respects  believ- 
ers find  God  a  Father  to  them.  They  can  go  into  his  presence,  "crying, 
Abba,  Father;"  Gal.  iv.  6;  and  obtain  from  him  whatever  is  necessary  either 
for  their  support  or  comfort. 

3.  To  possess  an  inheritance  worthy  of  that  relation — 

Parents  account  it  a  duty  to  provide  for  the  future  maintenance  of  their 
children,  and  not  merely  for  their  present  subsistence.  With  this  view  they 
lay  up  fortunes  for  thdta,  which  they  are  to  inherit  after  the  decease  of  their 
parents.  Similar  to  this  is  the  provision  made  for  those  who  believe  in 
Christ.  They  are  "  begotten  again  to  an  inheritance  that  is  incorruptible, 
and  undefiled,  and  never-fading."  1  Pet.  i.  3.  "  Being  sons,  they  are  heirs, 
heirs  of  God,  and  joint-heirs  with  Christ."  Rom.  viii.  17.  Nor  shall  they 
merely  divide  their  Father's  inheritance  among  them  ;  but  every  one  of  them 
shall  enjoy  the  whole,  and  have  his  happiness  enlarged,  rather  than  diminish- 
ed, by  the  communication  of  it  to  others. 

Learn  then  from  hence, 

1.  The  folly  of  unbelievers — 

One  would  suppose,  that,  in  calling  them  to  believe  in  Jesus  Christ,  we 
urged  them  to  make  the  greatest  sacrifices,  and  to  resign  every  thing  that 
csuld  conduce  to  their  happiness.  But,  on  the  contrary,  we  only  invite  them 
to  "receive  ;"  to  receive  "the  greatest  gift"  which  God  himself  is  able  to 
bestow  :  John  iv.  10;  to  receive  Him,  in  whom  they  will  find  all  that  they 
can  possibly  desire.  We  require  them  to  surrender  nothing  but  what  will 
make  them  miserable ;  and  to  receive  nothing  which  will  not  make  them 
happy.  How  unreasonable  does  their  conduct  appear  when  viewed  in  this 
light !  If  we  were  to  offer  them  bags  of  gold,  we  should  find  them  willing 
enough  to  accept  as  many  as  we  could  bestow.  But  when  we  exhort  them 
to  accept  Him  who  is  of  more  value  than  ten  thousand  worlds,  they  turn  a 
deaf  ear  to  our  most  importunate  intreaties.  See,  ye  unbelievers,  see  your 
extreme  folly  !  and  remember,  that  the  day  is  coming,  when  that  rejection  of 
Christ,  in  which  you  now  glory,  will  become  the  ground  of  your  bitterest 
lamentation. 


CHRIST.  281 

2.  The  unspeakable  benefit  of  faith — 

There  are  many  things  which  put  a  considerable  difference  between  one 
man  and  another.  The  influence  of  wealth  and  dignity  exalts  some  far  above 
the  level  of  their  fellow-creatures.  The  acquisition  of  knowledge  and  wis- 
dom has  no  less  effect  in  elevating  the  characters  and  conditions  of  men.  But 
all  the  distinctions  in  the  universe  do  not  avail  to  dignify  a  man  so  much  as 
faith.  Faith  brings  Christ  into  the  soul,  and  puts  the  poorest  of  men  into 
the  possession  of  "unsearchable  riches."  Faith  makes  him,  from  a  child  of 
the  devil,  a  child  of  God;  from  an  heir  of  misery,  an  heir  of  glory.  Faith 
elevates  him  from  death  to  life,  from  infamy  to  honor,  from  hell  to  heaveu. 
"  Faith,  even  though  it  be  small  as  a  grain  of  mustard-seed,"  produces  all 
these  wonderful  effects.  Cultivate  then,  my  brethren,  this  divine  principle. 
Labor  to  have  it  in  more  continued  exercise.  Let  Christ,  the  greatest  object 
of  faith,  be  more  and  more  precious  to  your  soul.  Thus  shall  you  be  really 
the  most  distinguished  characters  on  earth,  and  ere  long  "  inherit  the  king- 
dom prepared  for  you  by  your  heavenly  Father." 


FAITH  IN  CHRIST  AN  ANTIDOTE  TO  ALL  TROUBLE. 

John  xiv.  1. — Let  not  your  heart  be  troubled  :  ye  believe  in  God  ;  believe  also  in  me. 

(H.  H.) 

As  God  is  eminently  distinguished  by  that  character,  "  The  comforter  of 
all  them  that  are  cast  down,"  so  did  Jesus  evince  his  title  to  it  during  the 
whole  time  of  his  sojourning  on  earth:  there  was  no  distress  which  he  did 
not  remove  from  those  who  made  their  application  to  him  ;  and  not  unfre- 
quently  did  he  anticipate  the  wants,  which  the  unbelief  or  ignorance  of  his 
followers  made  them  unable  to  express.  He  had  now  been  revealing  to  his 
disciples  the  things  which  were  speedily  to  be  accomplished  :  and,  perceiving 
that  they  were  greatly  dejected  by  the  prospect  before  them,  he  encouraged 
them  in  the  words  which  we  have  read;  "Let  not  your  hearts  be  troubled:" 
and  then  he  prescribed  an  antidote,  sufficient  to  dispel  all  their  fears :  "  Ye 
believe  in  God;  believe  also  in  me." 

In  discoursing  on  these  words,  we  shall  shew, 

I.  The  troubles  which  he  taught  them  to  expect — 

There  were  three  in  particular  which  seemed  most  to  affect  them; 

1.  Their  bereavement  of  his  presence — 

This,  if  it  had  been  only  to  a  remote  quarter  of  the  globe,  or  after  the 
manner  of  Elijah's  departure,  would  have  greatly  depressed  their  minds;  be- 
cause of  the  love  he  had  manifested  towards  them,  and  their  entire  depend- 
ence on  him  for  instruction  and  support but  to  have  him  withdrawn 

from  them  by  cruel  sufferings  and  an  ignominious  death,  was  distressing  be- 
yond measure;  so  that  the  very  thought  of  it  filled  them  with  the  deepest 
concern 

2.  The  disappointment  of  all  their  worldly  hopes — 

They  had  supposed  he  was  about  to  establish  an  earthly  kingdom,  and  that 
they  should  be  exalted  to  situations  of  great  dignity.  But  when  thev  heard, 
that,  instead  of  reigning  over  other  nations,  he  was  to  be  rejected  by  his  own; 
and  that,  instead  of  elevating  them  to  posts  of  honor,  he  himself  was  to  die 
upon  a  cross ;  they  knew  not  how  to  reconcile  these  things  with  his  former 
36 


282  CHRIST. 

professions,  or  how  to  bear  the  shame  which  such  a  disappointment  would 
unavoidably  occasion ■ — 

3.  The  persecutions  they  were  to  meet  with  from  an  ungodly  world — 

Hitherto  they  had  been  screened  from  persecution,  their  Lord  and  Master 
having  borne  the  brunt  of  it  in  his  own  person:  but  now  they  understood 
that  they  were  to  drink  of  his  cup,  and  to  endure  all  manner  of  sufferings, 
and  death  itself,  after  his  example.  This  excited  painful  apprehensions  in 
their  minds,  and  caused  them  the  most  serious  disquietude 

What  means  he  used  to  dissipate  their  fears,  will  be  found  in, 

II.  The  remedy  he  proposed — 

The  verbs  in  our  text  may  be  taken  either  imperatively  or  indicativehy  ; 
and  many  think  it  would  be  better  to  construe  both  of  them  alike  :  but  the 
spirit  of  the  passage  seems  best  preserved  in  our  translation  ;  which  acknow- 
ledges, that  they  do  believe  in  God  the  Father,  and  exhorts  them  to  place  the 
same  confidence  in  him  as  in  the  Father.  They  now  thought  they  should 
lose  him  entirely  and  for  ever.  To  rectify  this  error,  he  enjoins  them,  not- 
withstanding his  removal  from  them,  to  believe  in  him, 

1.  As  present  with  them  in  their  trials — 

Though  he  would  not  be  present  to  the  eye  of  sense,  he  would  be  really 
nigh  to  them  on  all  occasions.  Wherever  they  should  he,  there  would  be  no 
bar  to  his  admission  to  their  souls  :  he  would  come  and  visit  them,  and  dwell 
in  them,  and  manifest  himself  to  them,  as  he  would  not  unto  the  world.  This 
would  be  a  far  greater  blessing  to  them  than  his  bodily  presence;  so  that  they 
had  no  reason  to  regret  his  apparent  withdrawment  from  them. 

2.  As  interested  in  their  welfare — 

They  had  never  found  him  indifferent  about  any  thing  that  related  to  them  : 
nor  would  he  forget  them  after  he  should  have  been  taken  from  them  into 
heaven  :  on  the  contrary,  he  was  going  thither  to  prepare  mansions  for  them  ; 
and  he  would  still  enter  into  all  their  concerns,  sympathizing  with  them  in 
their  afflictions,  and  regarding  every  thing  that  should  be  done  to  them  as  done 
immediately  to  himself.  If  any  should  give  them  a  cup  of  cold  water  only,  he 
would  acknowledge  it  as  an  obligation  conferred  on  him ;  and,  if  any  should 
presume  to  touch  them  in  a  way  of  injury,  he  would  resent  it  as  if  they 
"  touched  the  apple  of  his  eye." 

3.  As  sufficient  for  their  support — 

They  had  seen  what  wonders  he  had  wrought  during  his  continuance 
amongst  them :  and  they  must  not  imagine,  that,  because  he  offered  up  his 
soul  a  sacrifice  for  sin,  he  was  therefore  deprived  of  his  power  to  perform 
them :  for  though  he  would,  in  appearance,  be  crucified  through  weakness, 
he  did  really  posses  all  power  in  heaven  and  in  earth.  They  might  still  look 
to  him  for  the  relief  of  every  want,  and  support  in  every  trial ;  and  they 
should  assuredly  find  his  grace  sufficient  for  them. 

4.  As  coming  again  to  recompense  all  that  they  might  endure  for  his 
sake — 

He  had  told  them,  that  he  would  come  again,  and  that  too  in  all  the  glory 
of  his  Father,  with  myriads  of  attendant  angels,  to  judge  the  world.  They 
need  not  therefore  be  anxious  about  any  present  trials,  since  he  pledged  him- 
self to  remember  all  that  they  should  do  or  suffer  for  him,  and  richly  com- 
pensate their  fidelity  to  him. 

These  were  subjects  on  which  he  had  often  conversed  familiarly  with 
them  :  and  if  only  they  would  give  him  credit  for  the  accomplishment  of  his 
promises,  they  might  discard  their  fears,  and  be  of  good  comfort. 

It  will  be  not  unprofitable  to  consider  more  distinctly. 


CHRIST.  •         283 

III.   The   sufficiency  of  this   remedy  to   dispel  all  anxiety  from 

THEIR    MINDS 

Faith  in  Christ  is  a  perfect  antidote  against  troubles  of  e-very  kind.  Faith 
has  respect  to  him  in  all  his  glorious  offices  and  characters : 

1.  As  the  Saviour  of  the  soul — 

What  has  that  man  to  do  with  fear  or  trouble,  who  sees  all  his  iniquities 

purged  away  by  the  blood  of  Jesus,  and  his  soul  accepted  before  God  ? 

If  he  forget  these  things,  he  may  be  cast  down  by  earthly  trials  :  but  if  he 
keep  this  steadily  in  view,  the  sufferings  of  time  will  be  of  no  account  in  his 
eyes :  he  will  feel  that  he  has  ground  for  nothing  but  unbounded  and  inces- 
sant joy 

2.  As  the  governor  of  the  universe — 

Who  that  sees  how  perfectly  every  thing  is  under  the  control  of  Jesus, 
will  give  way  to  fear  or  grief?  Not  a  sparrow  falls,  nor  a  hair  of  our  head 
can  be  touched,  without  him  :  and,  if  he  suffer  any  injury  to  be  inflicted  on 
us,  he  can  overrule  it  so  as  to  convert  it  into  the  greatest  benefit.  What  then 
have  we  to  do,  but  to  let  him  work  his  own  will,  and  to  expect  that  all  thin<rs 
shall  work  together  for  our  good  ? 

3.  As  the  head  of  his  people — 

He  is  to  all  his  people  the  head  of  vital  influence ;  and  will  he  forget  to 
communicate  what  is  necessary  for  the  welfare  of  his  members  ?  We  are 
weak  ;  and  our  enemies  are  mighty  :  but  is  that  any  ground  for  fear,  whilst 
we  remember  whose  members  we  are  ?  Can  we  not  do  all  things  through 
Christ  strengthening  us  ? 

4.  As  the  Judge  of  quick  and  dead — 

The  distribution  of  rewards  and  punishments  is  committed  unto  him;  and 
he  has  told  us  what  sentence  he  will  pronounce  on  all  his  faithful  people. 
And  will  not  that  word,  "  Come  ye  blessed,"  or  that,  "  Well  done  good  and 
faithful  servant,"  richly  repay  all  that  we  can  do  or  suffer  for  him  in  this 
world  ?  Can  we  survey  the  thrones  of  glory  he  has  prepared  for  us,  and  be 
afraid  of  the  trials  that  await  us  here  ? 

Behold  then, 

1.  The  happiness  of  believers — 

They  may,  they  must,  have  their  trials  ;  and  whilst  they  possess  the  feel- 
ings of  men,  they  will  find  some  trials  grievous  to  be  borne  :  but  they  neither 
have,  nor  can  have,  any  cause  for  anxious  fear:  whilst  God  is  for  them,  none 
can  be  against  them.  Let  them  therefore  "be  careful  for  nothing,"  but 
"  cast  all  their  care  on  Him  who  careth  for  them." 

2.  The  misery  of  unbelievers — 

Where  has  God  said  to  them,  "  Let  not  your  hearts  be  troubled  ?"  No 
such  word  can  be  found  in  all  the  sacred  volume.  They  have  need  of  con- 
tinual fear  and  terror:  for,  what  refuge  have  they,  whilst  they  are  not  united 
unto  Christ  by  faith?  Whither  can  they  go  under  the  trials  of  this  life?  and 
what  consolation  can  they  have  in  the  prospect  of  eternity  ?  Better  were  it, 
if  they  die  in  such  a  state,  that  they  had  never  been  born.  Hear  then  what 
Jesus  says  to  you:  Look  unto  me,  and  be  ye  saved,  all  the  ends  of  the  earth; 
for  I  am  God  ;  and  besides  me  there  is  none  else.  His  address,  in  the  text, 
is  a  proof  of  his  Godhead,  and  consequently  of  his  sufficiency  to  save  all 
that  come  unto  God  by  him. 


284        •  CHRIST. 


CHRIST'S  LOVE  TO  HIS  PEOPLE. 

Mark  iii.  31 — 35. — There  came  then  his  brethren  and  his  mother,  and,  standing  without, 
sent  unto  him,  ealling  him.  And  the  multitude  sat  about  him,  and  they  said  unto  him, 
Behold,  thy  mother  and  thy  brethren  without  seek  for  thee.  And  he  answered  them, 
saying,  Who  is  my  mother,  or  my  brethren?  And  he  looked  round  about  on  them 
which  sat  about  him,  and  said,  Behold  my  mother  and  my  brethren  !  For  whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and  my  sister,  and  mother.     (H.  H.) 

It  is  common  for  persons  to  feel  an  undue  degree  of  solicitude  for  the  bod- 
ily welfare  of  their  friends,  whilst  they  have  little  anxiety  for  the  spiritual 
and  eternal  welfare  of  mankind  at  large.  Hence,  if  a  minister  be  in  danger 
of  impairing  his  health  by  his  exertions,  they  are  ready  to  say  to  him,  "Spare 
thyself:"  but,  if  thousands  be  perishing  all  around  them  for  lack  of  know- 
ledge, they  are  not  so  ready  to  stir  him  to  increased  activity  and  diligence. 
The  near  relations  of  our  Lord  were  under  the  influence  of  |his  partial  re- 
gard, when  "J,hey  went  out  to  lay  hold  on  Jesus,  and  said  of  "him,  "  He  is 
beside  himself;"  or,  as  it  might  rather  be  translated,  "  He  -is  transported  too 
far."  Ver.  20,  21,  vpt't^sn.  It  should  seem  that  it  was  with  that  view  that 
they  called  for  him  at  this  time  :  they  were  afraid  that  he  would"  sink  under 
the  weight  of  his  continued  labors.  But  he  felt,  that  both  health,  and  life 
too,  were  well  sacrificed  in  such  a  cause :  and  therefore  he  disregarded  their 
message,  and  turned  it  into  an  occasion  of  expressing  the  greatness  of  his 
regard  for  his  obedient  followers. 

From  the  declaration  of  our  Lord,  we  shall  be  led  to  shew, 

I.  The  character  of  those  whom  Jesus  loves. 

This  is  expressed  in  few,  but  comprehensive  words;  "They  do  the  will 
of  God."     But  what  is  this  will?     It  includes  two  things  : 

1.  They  believe  in  Jesus  Christ — 

This  is  eminently  the  will  of  God:  1  John  iii.  23,  and  till  this  be  done, 
nothing  is  done  to  any  good  purpose :  the  persons  remain,  and  ever  must  re- 
main, objects  of  his  wrath.  John  iii.  18 — 36.      This  therefore  they  do  in 

the  first  place And  they  do  it  humbly,  renouncing  utterly  every  other 

ground  of  hope and  thankfully  adoring  God  from  their  inmost  souls 

for  such  a  refuge 

2.  They  seek  after  universal  holiness — 

This  also  is  the  will  of  God  ;  1  Thess.  iv.  3,  nor  are  the  loudest  profes- 
sions of  attachment  to  Christ  of  any  avail  without  it.  Matt.  vii.  21.  And 
this  also  they  do.  And  they  do  it  unreservedly,  accounting  "  no  command- 
ment grievous,"  1  John  v.  3,  and  in  a  progressive  manner,  never  thinking 
they  have  attained,  while  any  thing  remains  to  be  attained.  Phil.  iii.  12 — 14. 

We  pass  on  to  consider, 

II.  The  regard  he  bears  towards  them. 

Our  Lord  gives  them  the  preference  to  his  nearest  relations,  as  such  ;  and 
honors  them  with  the  most  endearing  appellations  of  brother,  sister,  mother. 
Now  from  this  we  must  understand,  that, 

1.  He  bears  the  tenderest  affection  towards  them — 

We  naturally  expect  the  warmest  affection  to  subsist  between  persons  so 
closely  allied  to  each  other.  But  the  love  that  is  found  amongst  earthly  rel- 
atives is  but  a  faint  image  of  that  which  both  Christ  and  his  Father  feel  to- 
wards all  their  obedient  followers.  John  xvi.  21. 

2.  He  will  give  them  the  most  familiar  access  to  him — 

His  mother  and  his  brethren  were  all  this  time  without,  whilst  Jesus  and 
his  attentive  followers  were  within,  the  house :  and,  though  solicited  by  his 


CHRIST.  285 

own  mother,  he  would  not  go  out  to  her,  because  it  would  deprive  them  of 
the  instructions  which  they  were  anxious  to  receive.  And  who  can  tell, 
what  gracious  communications  Jesus  will  vouchsafe  to  those  who  serve  him 
in  spirit  and  in  truth  ?  They  shall  never  seek  his  face  in  vain :  they  shall 
never  call  for  him,  but  he  will  answer  them,  Here  I  am.  Compare  John  xiv. 
24,  with  Isa.  lviii.  9,  and  lxv.  24. 

3.  He  will  order  every  thing  for  their  good — 

Any  man  that  is  not  devoid  of  principle  will  consult  the  good  of  his  fami- 
ly, when  the  management  of  their  affairs  is  committed  to  him.  And  will 
not  Jesus,  who  is  constituted  "  Head  over  all  things  for  the  express  benefit 
of  his  church,"  Eph.  i.  22,  be  attentive  to  the  wants  of  his  obedient  people  ? 
AVill  he  not  supply  all  their  wants,  mitigate  all  their  sorrows,  and  overrule 
all  things  for  their  eternal  good  ?  Rom.  viii.  28. 

4.  He  will  o.wn  them  as  his,  in  the  last  day — 

Suppose  hijji  in  that  day  surrounded  by  the  whole  assembled  universe; 
and  many  who  were  once  related  to  him  in  the  flesh,  or  who  once  professed 
themselves  his  followers,  calling  upon  him,  and  saying,  '  We  want  a  nearer 
access  to  thee;  "we  have  eaten  and  drunk  in  thy  presence;  we  have  cast 
out  devils  in  "thy  name,  and  in  thy  name  done  many  wonderful  works  ;"  we 
•  are  your  brethren,  your  sisters,  your  nearest  and  dearest  relatives.'  Methinks 
he  will  then  renew  the  same  gracious  declaration  that  is  contained  in  our  text; 
"Who  is  my  mother,  or  my  brethren?"  And  then,  "stretching  out  his 
hand  towards  his  obedient  followers,  he  will  say,  Behold  my  mother,  and 
my  brethren :  for,  whosoever  did  the  will  of  God,  the  same  is  my  brother, 
and  sister,  and  mother." 
Infer, 

1.  How  reasonable  are  the  terms  on  which  Christ  proposes  to  acknow- 
ledge uss  a  his  disciples  ! 

He  requires  that  all  who  would  be  his  disciples  should  apparently  cast  off 
all  regard  for  their  nearest  friends  and  relatives.  Luke  xiv.  26.  I  say  appa- 
rently;  for  nothing  is  really  farther  from  his  intentions,  than  to  encourage, 
either  by  this  declaration,  or  by  that  in  the  text,  any  disrespect  to  our  par- 
ents :  on  the  contrary,  we  are  commanded  to  honor  our  parents  ;  and  are 
told  by  the  Apostle,  that  "that  is  the  first  commandment  with  promise." 
But  when  our  love  or  obedience  to  earthly  parents  stands  in  competition  with 
our  obedience  to  Christ,  then  we  must  resemble  Levi ;  in  commendation  of  , 
whom  it  is  said,  "  He  said  unto  his  father  and  to  his  mother,  I  have  not  seen 
him,  neither  did  he  acknowledge  his  brethren,  nor  knew  his  own  children." 
Deut.  xxxiii.  9,  with  Exod.  xxxii.  26 — 28.  And  shall  this  appear  harsh  or 
unreasonable  ?  See  what  Jesus  has  done  for  us  :  He  knew  not  his  mother 
and  his  brethren  in  comparison  of  his  believing  and  obedient  people :  and 
shall  we  prefer  our  earthly  relatives  to  him  ?  If  he  has  so  loved  us,  who 
are  altogether  polluted,  and  deserve  nothing  but  evil  at  his  hands,  how  much 
more  should  we  so  love  him,  who  is  altogether  lovely,  and  deserves  infinite- 
ly more  love  at  our  hands  than  eternity  will  be  sufficient  to  express ! 

2.  What  encouragement  have  we  to  comply  with  these  terms  ! 

In  complying  with  the  terms  which  Christ  has  proposed,  and  adhering  to 
him  in  opposition  to  the  will  of  earthly  friends,  we  may  possibly  incur  their 
displeasure,  and  feel  to  the  uttermost  of  their  power  the  effects  of  their  re- 
sentment:  they  may  frown  upon  us,  disown  us,  disinherit  us.  But  "when 
father  and  mother  forsake  us,  the  Lord  will  take  us  up."  His  express  pro- 
mise is,  that  for  one  father,  mother,  brother,  sister,  house,  or  estate  we  lose 
for  his  sake,  we  shall  even  in  this  life  receive  an   hundred  fathers,  mothers, 


286  christ. 

brothers,  sisters,  houses,  and  estates.  Mark  x.  29,  30.  Does  any  one  ask, 
How  shall  this  be  accomplished?  We  might  answer,  that  it  is  abundantly 
verified  in  the  regard  shewn  to  us  by  the  Lord's  people  :  but,  independent 
of  that,  we  say,  the  Lord  Jesus  will  give  himself  to  us,  and  be  to  us  more 
than  ten  thousand  relatives,  or  ten  thousand  worlds.  Let  any  one  say, 
whether  the  love  of  Christ,  the  grace  of  Christ,  and  the  glory  of  Christ,  do 
not  compensate  an  hundred-fold  for  all  the  creature-love,  and  all  the  temporal 
advantages,  that  we  can  lose  for  him?  Let  the  determination  then  of  Joshua 
be  ours  ;  that  whatever  course  others  may  follow,  and  whatever  obstacles 
they  may  lay  in  our  way,   "  we,  with  God's  help,  will  serve  the  Lord." 

3.  How  unlike  to  Christ  are  they,  to  whom  a  compliance  with  these  terms 
is  odious  ! 

None  are  so  odious  in  the  eyes  of  the  ungodly  world  as  the  true,  faithful, 
determined  christian.  The  generality,  instead  of  loving  him  in  proportion 
to  his  advancement  in  piety,  will  despise  him  ;  and  will  make  his  high  at- 
tainments, not  only  the  occasion,  'but  the  measure,  of  their  contempt.  They 
will  be  ashamed  to  acknowledge  a  pious  character  as  a  relation,  or  friend,  or 
even  as  an  acquaintance.  They  would  rather  be  seen  in  public  with  an  infi- 
del or  a  debauchee,  than  with  one  who  was  eminent  for  his  love  to  Christ. 
But  how  unlike  to  Christ  are  they  ;  when  the  very  thing  which  endears  them  to 
him,  renders  them  odious  in  their  eyes.  Surely  it  will  be  well  for  such  per- 
sons to  consider  what  Christ's  views  of  them  must  be  ?  for  if  the  godly  are 
so  precious  to  him  bt  cause  they  are  godly,  surely  the  haters  and  despisers  of 
godliness  must  for  that  very  reason  be  most  hateful  in  his  eyes.  According- 
ly he  has  told  us,  how  he  will  resent  the  contempt  shewn  to  his  people  ;  and 
that  "  it  were  better  for  a  man  to  have  a  millstone  hanged  about  his  neck, 
and  to  be  cast  into  the  sea,  than  that  he  should  offend  one  of  his  little  ones." 
Matt,  xviii.  6. 


CHRIST'S  CARE  FOR  HIS  SHEEP. 


/ 


Isa.  xl.  11. — He  shall  feed  his  flock  like  a  shepherd  :  he  shall  gather  the  lambs  with  his  arm, 
/    and  carry  them  in  his  bosom  ;  and  shall  gently  lead  those  that  are  with  young.     (H.  H.) 

The  holy  Psalmist,  speaking  of  Jehovah's  care  of  him,  says,  "  The  Lord 
is  my  Shepherd  :"  and  then,  from  the  union  of  the  Godhead  with  the  pasto- 
ral office,  he  infers,  "Therefore  I  shall  not  want."  Ps.  xxiii.  1.  The  same 
incomprehensible  union  is  mentioned  by  the  prophet  in  the  passage  before  us. 
The  Heralds  that  proclaimed  the  advent  of  the  Messiah  were  commanded  to 
draw  the  attention  of  men  to  him  in  these  words,  "Behold  your  God!" 
The  person  thus  announced,  is  further  described  in  the  words  preceding  our 
text;  "Behold!  the  Lord  God  will  come:"  and  then  it  is  added,  "He  shall 
feed  his  flock  like  a  shepherd."  Now  when  it  is  considered  how  prone  the 
Israelites  were  to  idolatry,  it  cannot  be  conceived  that  the  prophet  should  speak 
of  the  Messiah  in  such  exalted  terms,  if  they  did  not  properly  belong  to  him. 
But  the  Prophets  generally,  and  Isaiah  in  particular,  are  very  full  and  explicit 
in  declaring,  that  Jehovah  was  to  become  incarnate,  and  by  the  pacrifice  of 
himself  to  redeem  and  save  a  ruined  world.  It  is  not  however  of  his  person 
that  we  now  propose  to  speak,  but  of  his  office;  that  being  the  particular 
point  to  which  my  text  refers  :  yet  it  would  be  improper  to  pass  over  such  a 


CHRIST.  287 

strong  testimony  to  the  divinity  of  our  blessed  Lord,  because,  in  the  judgment 
of  all,  but  more  especially  of  Jews,  it%iust  have  the  effect  of  silencing  every 
doubt  upon  that  important  subject.  And  it  adds  no  little  interest  to  the  de- 
scription here  given  of  him,  when  we  know,  that  lie  who  so  condescends  to 
minister  as  a  Shepherd  to  the  least  and  meanest  of  his  flock,  is  the  Most  High 
God  :  according  as  it  is  written,  "  To  us  a  child  is  born,  to  us  a  Son  is  given; 
and  his  name  shall  be  called  The  Mighty  God."     Isai.  ix.  6. 

The  words  which  form  the  ground- work  of  our  discourse,  will  lead  me  to 
set  before  you, 

I.    A    GENERAL    VIEW    OF    OUR    IjORD    AS    A    SlIEPHERD 

The  character  of  a  shepherd  is  frequently  assigned  to  our  blessed  Lord,  in 
the  Scriptures  both  of  the  Old  and  New  Testament:  Ezek.  xxxvii.  24;  Zech. 
xiii.  7  ;  Heb.  xiii.  20;  1  Pet.  v.  4  ;  and  every  duty  pertaining  to  that  office 
is  executed  by  him  : — 

1.  He  gathers  them  to  his  fold — 

They  are  "wandering  upon  the^lark  mountains,  in  a  cloudy  and  dark  day;*' 
Ezek.  xxxiv.  6  ;  "  every  one  going  in  his  own  way,"  Isai.  liii.  6;  and  "  af- 
ter the  imaginations  of  his   own  heart." Jcr.  xxiii.  17.     The   paths 

of  all,  though  differing  from  each  other  according  as  the  age,  the  inclinations, 
and  the  diversified  temptations  of  the  different  individuals  may  lead  them, 
all  agree  in  this,  that  they  are  far  distant  from  the  ways  of  God's  com- 
mandments. Rom.  iii.  11,  12.  But  "he  searches  for  them,  and  seeks  them 
out:"  he  follows  them  by  the  preaching  of  his  word,  by  the  dispensations  of 
his  providence,  by  the  mighty  working  of  his  Spirit;  and  having  found  them, 
"he  apprehends  them"  by  his  pastoral  crook,  Phil.  iii.  12;  and  "makes 
them  willing"  to  return  with  him,  Ps.  ex.  3;  and  "carries  them  home  upon 
his  shoulders  rejoieing." Luke  xv.  5,  6. 

2.  He  provides  for  their  wants — 

Oh  !  how  sweet  are  the  pastures  into  which  he  leads  them !  Ezek.  xxxiv. 14. 
Who  can  express  the  delight  which  a  converted  soul  experiences  in  feeding 
upon  the  promises,  "  the  exceeding  great  and  precious  promises"  of  his  God  ? 

In  comparison  of  the  food  provided  for  the  sheep  of  Christ,  all  else 

is  but  as  "husks  on  which  the  swine  subsist."  Luke  xv.  16.  Isai.  lv  2. 
This  is  set  forth  in  Scripture  under  the  image  of  a  luxurious  feast:  Isai.  ;$xiv. 
6  ;  and  verily  it  is  "  a  feast  of  fat  things"  to  all  the  saints  ;  a  feast  on  which 

the  even  angels  themselves  might  account  it  a  privilege  to  partake. Ps. 

lxxviii.  25. 

3.  He  affords  them  his  effectual  protection —        ^ 

Weak  as  they  are,  and  beset  with  many  enemies,  they  are   preserved  in 

perfect  safety. 1  Pet.  i.  5.     He  who  laid  down  his  life  for  them,  will 

suffer  "none  to  pluck  them  out  of  his  hand." : John  x.  11,  28.   "They 

lie  down  beside  the  still  waters,"  Ps.  xxiii.  2  ;   which  are  a  just  emblem  of 

the  tranquility  of  their  own  souls. "They  are  kept  in  perfect  peace, 

because  they  trust  in  him."     Isai.  xxvi.  3. 

4.  He  administers  to  them  according  to  their  diversified  necessities — 
Amongst  them  there  will  be  some  who  are  sick,  or  diseased,  or  injured  by 

some  misfortune:  but  he  knows  all  their  particular  cases,  and  imparts  to  them 
the  relief  which  they  severally  need  ;  "  bringing  back  those  which  have  been 
driven  away,  binding  up  that  which  has  been  broken,  and  strengthening  that 

which  is  sick  ; «^Ezek:  xxxiv.  16 ;  and  never  intermitting  his  care  of 

them,  till  he  has  brougfl^them  to  his  fold  above. Ps.  xxiii.  5,  6. 

But  our  text  requires  fla  to  take, 


288  CHRIST. 

II.  A  MORE  PARTICULAR  VIEW  OF  HIM  AS  MINISTERING  TO  THE  WEAK 
AND    NEEDY 

Let  us  notice  then  in  a  more  especial  manner, 

1.   His  tenderness  to  the  weak — 

The  lambs  which  have  been  but  recently  brought  forth,  may  be  supposed 
incapable  of  proceeding  with  the  flock  to  any  distant  pasture.  But  these 
"  he  will  gather  with  his  arms,  and  carry  in  his  bosom."  "  He  will  not  de- 
spise the  day  of  small  things."  Zech.  iv.  10.  There  is  not  one  in  all  his  flock 
so  weak,  but  he  will  pay  the  most  minute  attention  to  its  necessities.  He 
who  gave  so  particular  a  charge  to  Peter  to  "  feed  his  Zam6v,"  and  required 
this  of  him  as  a  necessary  proof  ofhis  love,  John  xxi.  15,  will  not  himself 
neglect  his  lambs  ;  but  rather  will  augment  his  tender  assiduities  in  propor- 
tion as  the  weakness  of  the  lamb  calls  for  more  peculiar  care :  he  will  even 
take  it  up,  and  "  carry  it  in  his  bosom. "^^ki  what  an  endearing  view  does 
this  place  the  character  of  our  blessed  Lord  ! How  sweetly  encourag- 
ing is  this  consideration  to  those  who  feel  their  weakness,  and  are  ready  to 

despond  because  of  it ! Let  us  remember,  that  when  his  disciples 

would  have  kept  persons  from  troubling  him  with  their  little  children,  he  re- 
proved them,  and  said,  "  Suffer  little  children  to  come  unto  me,  and  forbid 
them  not;  for  of  such  is  the  kingdom  of  heaven."  Mark  x.  14.  Whether 
therefore  you  be  children  in  respect  of  your  natural  or  spiritual  birth,  fail  not 
to  come  to  him,  assured,  that  he  will  bear  with  your  infirmities,  and  "  perfect 
his  own  strength  in  your  weakness." 2  Cor.  xii.  9. 

2.   His  compassion  to  the  afflicted — 

He  will  have  respect  to  the  state  of  his  flock,  even  as  Jacob  had,  who 
"  would  not  overdrive  them  one  day,  lest  they  should  all  die."  Gen.  xxxiii. 
13,  14.  So  our  blessed  Lord  "  will  gently  lead  that  which  is  with  young." 
There  are  amongst  his  people  many  who  are  weary  and  heavy-laden  with  a 
sense  of  sin,  and  bowed  down  greatly  by  reason  of  the  difficulties  of  their 
way.  But  to  the  former  he  sends  a  special  invitation,  with  an  assured  pro- 
mise of  rest :  Matt.  xi.  28  ;  and  to  the  latter  he  authorizes  us  to  declare,  that 
"  he  will  raise  them  up."  Ps.  cxlvi.  8.  In  truth,  he  is  pre-eminently  dis 
languished  by  this,  that  "  he  will  not  break  the  bruised  reed,  nor  quench  the 
smoking  flax  ;  but  will'  bring  forth  judgment  unto  victory."  Matt.  xii.  20. 
Consider  what  is  implied  in  these  metaphors  :  a  bruised  reed  is,  according  to 
human  appearance,  incapable  of  even  sending  forth  a  melodious  sound ;  and 
smoking  flax  has,  as  it  were,  but  a  hidden  spark  of  fire,  whilst  it  is  sending  forth 
whole  clouds  of  corruption  :  yet  will  Christ  fan  the  expiring  spark  to  a  flame, 
and  attune  the  reed  to  send  forth  the  most  heavenly  strains.  Let  none  then 
despond,  however  destitute  they  may  be  of  any  thing  to  encourge  them  from 
within  ;  but  let  them  "be  strong  in  the  Lord,  and  in  the  power  of  his  might." 
Eph.  vi.  10. 

Let  me  now  add  a  few  words, 

1.  In  commendation  of  this  good  Shepherd — 

Whence  is  it  that  all  do  not  put  themselves  under  his  care  ?  Is  there  any 
want  of  love,  or  tenderness,  or  power  in  him  ?  God  frequently,  by  his  pro- 
phets, called  on  his  rebellious  people  to  testify  against  him,  and  to  say, 
Whether  there  had  been  any  want  of  kindness  or  care  in  him  :  "  O  my  peo- 
ple, what  have  I  done  unto  thee  ?  and  wherein  have  I  wearied  thee  ?  Tes- 
tify against  me."  Mie.  vi.  3  ;  Jer.  ii.  5,  31.  "What  could  I  have  done 
more  for  my  people  than  I  have  done?"  Isai.  v.  4.  So  do  I  now,  in  the 
name  of  this  good  Shepherd,  call  upon  you  all  this  day,  to  bear,  if  you  can, 
your  testimony  against  him.     Whom  did  he  ever  neglect  or  despise  ?     Whom 


CHRIST.  289 

that  sought  him,  did  he  ever  refuse  to  receive?      Whom  that  trusted  in  him, 

did  he  ever  omit  to  supply  according  to  his  necessities? If  then%o 

complaint  ever  was,  or  could  be  made   against  him   from  the  world,  let  every 

heart  appreciate  his  excellency,  and  every  soul  commit  itself  to    his  care.* 

2.   For  the  augmentation  and  encouragement  of  his  flock — 

You  who  have  to  this  hour  been  going  astray,  and  walking  in  the  way  of  your 

own  hearts,  reflect  upon  your  guilt  and  danger,  and    "  return  now  without 

delay  to  the  Shepherd  and  Bishop  of  your  souls." 1  Pet.  ii.  25.      A.s 

employed  by  him,  I  come  now  to  search  you  out,  and   to  bring  you  home  to 

lijs  Sold. Eph.  iv.  11  ;   Mark  xvi.  15;  Jer.  xxiii.  4.      O  think,  how 

delightful  it  will  be  to  "  hear  his  voice  calling  every  one  of  you  by  name," 
John  x.  3  ;  and  "  going  in  and  out  with  you"  as  long  as  you  shall  remain  in 
this  dreary  wilderness,  ib.  ver.  9,  and  then  performing  the  same  office  for  you 
in  the  realms  of  bliss  !  Rev  vii.  17.  "  O  listen  not  to  the  voice  of  strang- 
ers"  but,  follow  him that  you  may  be  one  fold   under  one 

Shepherd  for  ever  and  ever.     John  x.  5,  9,  16. 


SECURITY  AND  COMFORT  IN  CHRIST. 

Isaiah  xxxii.  2. — A  man  shall  be  as  an  hiding-place  from  the  wind,  and  a  covert  from  the 
tempest ;  as  rivers  of  water  in  a  dry  place,  as  the  shadow  of  a  great  rock  in  a  weary 
land.     (S.  S.) 

There  is  no  greater  blessing  to  a  nation  than  a  well-ordered  government — 
The  due  administration  of  justice,  together  with  the  protection  of  our  person 
and  property,  afford  to  any  people  a  just  ground  of  joy  and  thankfulness — 
Such  a  government  did  God  promise  to  the  Jews  under  Hezekiah — But  a 
greater  than  Hezekiah  is  here — Under  the  figure  of  an  earthly  monarch, 
Christ  is  promised — And  the  text  informs  us, 

I.   What  blessings  we  enjoy  in  and  through  Christ. 

The  metaphors,  though  four  in  number,  suggest  but  two  ideas. 

1.  Security. 

We  have  very  little  conception  of  winds  and  tempests  in  this  climate — But 
the  wind  that  rent  the  mountains  before  Elijah,  1  Kings  xix.  11,  and  the  tem- 
pest that  desolated  the  land  of  Egypt,  Exod.  ix.  23 — 25,  may  serve  to  shew 
us  how  welcome  a  secure  place  must  be  to  one  who  is  exposed  to  such  for- 
midable dangers — Yet  no  storms  on  earth  can  fully  paint  to  us  the  dangers  to 
which  we  are  exposed  by  reason  of  sin,  Ps.  xi.  6. — But  the  Lord  Jesus 
Christ  affords  us  perfect  security  from  them  all — In  him  we  have  a  Goshen 
where  no  hail  can  come,  a  mountain  which  the  wind  can  never  affect — The 
billows,  which  shall  overwhelm  the  whole  creation  besides,  shall  not  be  able 
to  destroy  us — In  Christ  we  have  an  ark  that  can  never  perish — 

2.  Comfort. 

AVe,  in  this  quarter  of  the  globe,  know  as  little  of  excessive  drought  and 
heat,  as  of  overwhelming  storms  and  tempests — But  the  state  of  the  Israelites 
in  the  wilderness,  Exod.  xvii.  2,  3,  and  of  Jonah  at  Nineveh  (Jonah  iv.  8,) 
may  aid  our  conceptions — How  delightful  was   the  gourd  to  him,  and   how 

*If  this  were  a  subject  for  an  Ordination  or  Visitation  Sermon,  the  Clergy  should  be  urged 
to  follow  the  example  of  this  good  Shepherd. 
37 


290  CHRIST. 

reviving  to  them  were  the  streams  that  gashed  from  the  rock  ! — A  ad  does  not 
a  sftul  oppressed  with  sin  or  persecution,  or  fainting  with  desire  after  righte- 
ousness, experience  as  much  distress  as  they  ? — Behold  then  the  preciousness 
of  Christ! — He  will  be  not  only  as  a  shade  or  as  water  to  the  weary  and 
thirsting  soul,  but  as  "  rivers  of  water*'  that  can  never  be  exhausted,  and  a 
"shadow  of  a  great  rock"  through  which  the  beams  of  the  sun  can  never 
penetrate — Many  can  attest  his  excellency  in  these  respects — Nor  shall  any 
who  seek  refuge  in  him  be  ever  diappointed  of  their  hope — 

But  as  these  things  are  spoken  of  Christ  as  "  a  man,"  it  will  be  proper  to 
shew, 

II.    HOW    WE    ENJOY    THEM    IN    HIM    AS    "  A    MAN." 

Christ  is  truly  and  properly  God — But  he  is    God  manifest  in  the   flesh — 
And  it  is  to  him  as  incarnate  that  we  stand  indebted  for  these  blessings. 

1.  As  man,  he  died  for  our  sins. 

To  his  atonement  we  owe  all  our  hopes  of  salvation — If  he  had  not  expi- 
ated our  guilt  we  could  never  have  obtained  mercy — If  he  had  not  purchased 
for  us  the  gift  of  the  Holy  Ghost,  we  never  could  have  mortified  our  inward 
corruptions — But  through  his  death  we  are  freed  from  the  apprehensions  of 
wrath  ;  and  through  his  Spirit  we  are  filled  with  righteousness,  and  peace, 
and  joy,  Rom.  xiv.  17, — Hence  our  song  will  ever  be,  To  him  who  loved  us 
and  washed  us  from  our  sins  in  his  own  blood,  be  glory  and  honor — Rev. 
i.  5. 

2.  As  man  he  intercedeth  for  us  in  heaven. 

As  our  peace  was  effected  by  the  death  of  Christ,  so  is  it  maintained  by 
his  intercession — Now  it  is  as  man  that  he  appears  in  the  presence  of  God 
for  us  ;  and  liveth  on  purpose  to  carry  on  this  part  of  his  priestly  office — By 
virtue  of  this  our  persons  and  services  find  acceptance  with  God — Pardon  is 
given  us  for  our  renewed  transgressions,  and  strength  is  imparted  to  surmount 
our  manifold  temptations — Hence  is  our  salvation  justly  ascribed,  and  that 
in  a  very  peculiar  manner,  to  his  intercession  for  us — Heb.  vii.  25. 

3.  As  man  he  is  our  head  and  representative. 

Christ  is  the  second  Adam,  the  Lord  from  heaven,  1  Cor.  xv.  45,  47, — Our 
life  is  now  treasured  up  in  him,  that  it  may  no  longer  be  exposed  to  the  as- 
saults of  our  great  adversary,  Col.  iii.  3, — It  has  pleased  the  Father  that  in 
him  should  all  fulness  dwell ;  and  that  out  of  his  fulness  all  should  receive, 
who  shall  ever  be  partakers  of  his  grace,  or  of  his  glory,  John  i.  16, — 
Whether  we  want  wisdom  to  guide  us,  righteousness  to  justify  us,  or  sanc- 
tification  to  make  us  holy,  we  must  look  for  all  of  it  in  and  through  Christ — 
As  in  Adam,  our  first  covenant-head,  all  died,  so  in  Christ,  our  new  covenant- 
head,  shall  all  be  made  alive — 1  Cor.  xv.  22. 

4.  As  man  he  shall  judge  the  world  in  the  last  day. 

All  judgment  is  committed  to  him  because  he  is  the  Son  of  man,  John  v. 
27, — And  what  can  tend  more  to  our  security  and  comfort  than  this  ? — Will 
he,  who  shed  his  blood  for  us,  give  up  what  he  has  so  dearly  purchased? — 
Or  he  who  both  interceded  for  us,  and  supplied  our  wants,  consign  us  over 
to  perdition  ? — Will  he  not  rather  bear  testimony  in  opposition  to  our  fierce 
accuser,  and  own  the  work  he  had  both  wrought  for  us  and  in  us? — Doubt- 
less, if  we  should  feel  a  degree  of  security  and  comfort  in  having  a  very  dear 
friend  for  our  judge  on  earth,  much  more  may  we  rejoice  in  having  for  our 
judge  in  the  last  day,  him,  who  bought  us  with  his  blood  and  renewed  us  by 
his  Spirit — 

We  do  not  mean  to  exclude  his  Godhead  from  this  great  work  of  redemp- 
tion— It  is  that  which  gives  efficacy  to  all  which  he  did  and  suffered  as  man — 


CHRIST.  291 

But  nevertheless  it  is  as  man,  that  is,  as  the   God-man,  that  we  feel  onr  rela- 
tion to  him,  and  have  access  unto  him  as  our  sympathizing  friend — 
Infer, 

1.  What  objects  of  pity  are  they  who  have  no  interest  in  Christ! 

They  are  exposed  to  all  the  wrath  of  a  sin-avenging  God — And  where, 
where  will  they  lice  for  safety  ? — Where  will  they  even  procure  a  drop  of 
water  in  that  land  of  drought  and  misery,  to  which  they  shall  be  banished  ? — 
Alas  !  there  is  no  protection  but  in  this  city  of  refuge  ;  there  is  no  water  but 
in  this  fountain — O  that  men  would  consider  what  they  shall  do  in  the  day 
of  their  visitation  ! — And  flee  for  refuge  to  the  hope  that  is  now  set  before 
them— Heb.  vi.  18. 

2.  How  highly  privileged  are  they  who  believe  in  Christ! 

They  are  not  exempt  from  occasional  distress  either  of  soul  or  body — > 
Bat  they  have  an  almighty  friend  to  whom  they  can  carry  their  distress — 
They  go  to  him  when  heavy  laden  ;  and  find  rest  unto  their  souls — They 
feel  themselves  secure  in  their  blood-sprinkled  dwellings — But  their  privileges 
will  not  be  fully  seen  till  the  last  day — Then  how  happy  in  having  a  covert 
from  the  wrath  that  overwhelms  the  ungodly  world  ! — Then  to  have  their 
Saviour  both  for  their  witness  and  their  judge! — Let  us  all  cleave  to  hira 
with  full  purpose  of  heart;  and  desire  to  know  him  more  and  more  as  our 
friend  and  our  beloved." 


CHRIST'S  EXERCISE  OF  SUPREME  POWER  OVER  THE  INVISIBLE  WORLD. 

Rev.  i.  17,  18 — Fear  not;  I  am  the  first  and  the  last:  I  am  he  that  liveth,  and  was 
dead  ;  and  behold,  1  am  alive  for  evermore,  Amen  ;  and  have  the  ke}Ts  of  hell  and  of 
death.     (S.  S.) 

Max,  while  he  continued  in  a  state  of  innocence,  communed  freely  with 
his  Maker  face  to  face :  but  from  the  time  that  sin  entered  into  the  world,  he 
has  dreaded  the  presence  of  the  most  High,  and  fled  from  it  with  fear  and 
trembling.  Whenever  God  has  been  pleased  to  appear  to  any  of  his  people, 
the  sight  has  uniformly  filled  them  with  terror ;  and  in  some  instances,  al- 
most deprived  them  even  of  life.  This  was  the  effect  produced  by  a  vision 
vouchsafed  to  John.  Our  blessed  Lord,  in  a  habit  somewhat  resembling 
that  of  the  high  priest,  revealed  himself  to  his  beloved  disciple :  and  so  au- 
gust was  his  appearance,  that  John,  unable  to  endure  the  sight,  fell  at  his  feet 
as  dead.  But  our  Lord,  in  condescension  to  his  weakness,  dispelled  his 
fears  by  making  known  to  him  the  perfections  of  his  nature,  and  the  offices 
which  in  his  mediatorial  capacity  he  sustained. 

In  discoursing  on  his  words  we  shall  consider 

I.  Our  Lord's  record  concerning  himself. 

A  more  glorious  description  of  Jesus  is  not  to  be  found  in  all  the  sacred 
writings  :  he  declares  himself  to  be 

1.  The  eternal  God. 

The  terms,  "  the  first  and  the  last,"  are  intended  to  express  eternity  :  ver. 
8,  11,  and  Rev.  xxii.  13,  and,  in  this  view,  it  is  an  incommunicable  attri- 
bute of  Jehovah.  It  is  often  used  to  describe  God  in  places  where  he  con- 
trasts himself  with  the  gods  of  the  heathen  :  Isa.  xliv.  6,  and  it  always 
characterizes  him  as  infinitely  superior  to  all  creatures.     But  Jesus   here  ar- 


292  CHRIST. 

rotates  it  to  himself.  Eternity  had  been  ascribed  to  him  both  by  prophets 
and  apostles:  Frov.  viii.  22 — 30,  Mic.  v.  2,  John  i.  1,  Heb.  xiii.  8,  but  he 
here  claims  it  himself  as  his  own  prerogative;  for,  notwithstanding  he  was 
in  the  form  of  a  servant,  he  thought  it  not  robbery  to  be  equal  with  God. 
Phil.  ii.  6.  Hence  then  it  is  evident  that  Jesus  is  one  with  the  Father,  "in 
glory  equal,  in  majesty  co-eternal,"  God  over  all,  blessed  for  evermore. — 
Rom.  ix.  5. 

2.  The  living  Saviour. 

He,  whose  brightness  now  exceeded  that  of  the  meridian  sun,  once  hung 
upon  the  cross.  But,  says  he,  "  though,  Keu,  I  was  dead,  yet  I  am  the  liv- 
ing One,  'o  &v,  possessed  of  life  in  myself,  John  v.  26,  and  the  source  of 
life  to  others;  and  immutably  living,  to  carry  on  the  work  which  I  began  on 
earth."'  "  Behold"  this  with  wonder,  yet  with  a  full  assurance  of  its  truth  ; 
for,  I,  the  "  Amen,"  "  the  true  and  faithful  witness,  declare  it  unto  thee." 
Now  as  the  former  assertion  shews  us  what  he  was  in  his  divine  nature,  this 
informs  us  what  he  is  ki  his  mediatorial  office.  "He  died  for  our  offences, 
and  rose  again  for  oaf  justification  ;"  and  is,  not  only  our  advocate  with  the 
Father,  Rom.  viii.  34,  but  the  head  of  vital  influence  to  all  that  believe.  Eph. 
i.  22,  23. 

3.  The  universal  Sovereign. 

By  "  hell"  we  are  to  understand,  not  the  habitation  of  the  damned  only, 
but  the  whole  invisible  world  :  and  "  death"  is  the  door  of  introduction  to 
it.  Now  to  "have  the  keys"  of  these,  is  to  have  the  power  over  them,  to- 
gether with  the  entire  appointment  of  men's  states  in  reference  to  them.  Isa. 
xxii.  22.  And  this  power  does  Jesus  exercise.  Whomsoever  he  will,  and 
in  whatever  time  or  manner  he  sees  fit,  he  consigns  to  death,  and  fixes  in- 
stantly in  heaven  or  hell :  "  He  openeth  and  no  man  shutteth  ;  he  shutteth,. 
and  no  man  openeth."  Rev.  iii.  7.  Hence  it  appears  that  every  event  in  this 
world  also,  must  be  under  his  control;  and  consequently,  that  he  is  the  uni- 
versal sovereign. 

From  the  encouraging  address  which  accompanied  this  record,  we  are  led 
to  consider 

II.  Its  tendency  to  comfort  and  support  the  soul. 

When  a  similar  vision  was  vouchsafed  to  Daniel,  its  effects,  which  were 
also  similar,  were  counteracted  in  the  same  manner.  Dan.  x.  5 — 12.  Now 
this  record  of  our  Lord  was  well  calculated  to  dissipate  the  fears  of  John ; 
and  may  weir  also  be  a  comfort  to  us 

1.  Under  apprehensions  of  temporal  calamities. 

Impending  dangers  and  distresses  will  often  excite  terror,  and  overwhelm 
the  soul  with  anxious  dread.  But  what  ground  of  fear  can  he  have,  who 
has  the  eternal  God  for  his  refuge?  What  injury  can  arise  to  him,  whose 
soul  is  in  the  Redeemer's  hands,  and  for  whose  benefit  all  things  a  e  ordered 
both  in  heaven  and  earth  ?  "  Not  a  hair  of  his  head  can  perish"  but  by  spe- 
cial commission  from  his  best  friend.  "  Thousands  may  fall  beside  him,  and 
ten  thousand  at  his  right  hand  ;"  but  "  no  weapon  that  is  formed  against 
him,  can  prosper."  If  his  eyes  were  opened  to  behold  his  real  situation,  he 
might  see  himself  encompassed  with  horses  of  fire,  and.  chariots  of  fire  :  2 
Kings  vi.  17,  and,  standing  as  an  impregnable  fortress,  he  might  defy  the 
assaults  of  men  or  devils.  If  his  God  and  Saviour  be  for  him,  none  can  be 
against  him.   Rom.  viii.  31. 

2.  Under  fears  of  eternal  condemnation. 

No  man  can  reflect  upon  his  own  character  without  feeling  that  he  deserves 
the  wrath  of  God :  and  eveiy  one  that  is  sensible  of  his  own  demerits,  must 


THE    HOLY    SPIRIT.  293 

tremble  lest  the  judgments  he  has  deserved  should  be  inflicted  on  him.  Yet 
a  just  view  of  the  Saviour  may  dispel  his  fears,  and  cause  him  to  rejoice 
with  joy  unspeakable."  Does  his  guilt  appear  too  great  to  be  forgiven?  lie 
that  offered  an  atonement  for  it,  is  the  eternal  God.  Acts  xx.  28.  Do  doubts 
arise  respecting  his  acceptance  with  the  Father?  Behold,  that  very  Jesus 
who  made  atonement  for  him,  ever  liveth  to  plead  it  as  his  advocate,  and  to 
present  it  before  the  mercy  seat.  1  John  i.  1,2.  Do  death  and  hell  appal 
him  with  their  terrors  ?  they  are  altogether  subject  to  the  control  of  Jesus, 
whose  power  and  faithfulness  are  pledged  for  the  salvation  of  all  his  ransom- 
ed people.  John  x.  28,  29.  To  the  weakest  then  we  say  in  the  name  of 
this  adorable  Saviour,  -'Fear  not:"  though  thou  art  "  a  worm,  thou  shaft 
thresh  the  mountains;"  Isa.  xli.  10,  14,  15,  and  though  thou  art  the  small- 
est grain  that  has  been  gathered  from  the  field,  thou  shalt  be  treasured  safely 
in  the  granary  of  thy  heavenly  Father.  Amos  ix.  9. 

Application. 

We  cannot  conclude  the  subject  without  applying  it  to  those  who  are  ig- 
norant of  Christ.  Surely  we  must  not  say  to  you,  "  Fear  not ;"  but  rather, 
"Fear  and  tremble,"  for  he  whom  ye  have  despised,  is  the  eternal  God; 
and  ever  liveth  to  put  down  his  enemies,  and  to  make  them  his  footstool. 
lie  has  only,  as  it  were,  to  turn  the  key  of  the  invisible  world,  and  your 
souls  will  be  locked  up  in  the  prison,  from  whence  there  is  no  redemption. 
O  consider  this,  ye  that  live  unmindful  of  this  adorable  Saviour;  and  pros- 
trate yourselves  at  his  feet,  while  his  offers  of  mercy  are  yet  extended  to 
yoiL 


CHAPTER   V. 

THE    HOLY   SPIRIT. 

CHRIST'S   OFFER   OF  THE   SPIRIT. 

John  vii.  37,  38. — In  the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  cried,  saying-, 
If  any  man  thirst,  let  him  come  unto  me.  and  drink.  He  that  believeth  on  me,  as  the 
scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of  living  water.     (S.  S.) 

Our  blessed  Lord  incessantly  labored  for  the  salvation  of  men — 

Nor  could  their  ungrateful  returns  at  all  divert  him  from  his  purpose — 

His  life  was  sought,  and  he  knew  that  persons  were  sent  to  apprehend 
him — 

Yet,  instead  of  rejecting  them  with  abhorrence,  he  sought  to  win  them  by 
love — 

And  importuned  them  to  accept  his  richest  blessings — 

His  address  to  them  on  this  occasion  contained, 

I.  An  invitation. 

The  time  and  manner  of  the  invitation  are  worthy  of  notice. 

This  was  a  day  of  peculiar  sanctity,  and  of  uncommon  festivity — * 

*JLt  was  the  eighth  and  last  day  of  the  feast  of  tabernacles,  Lev.  xxiii.  34,  36. 


294  THE    HOLY    SPIRIT. 

And  it  seems  that  some  customs,  not  required  in  the  original  institutions 
of  the  law,  obtained  among  the  Jews  at  that  time — * 

Happy  to  improve  the  opportunity,  Jesus  stood  in  the  most  conspicuous 
place,  and,  with  an  exalted  voice,  claimed  their  attention — 

And,  despising  equally  the  censures  of  the  uncharitable,  and  the  persecu- 
tions of  the  proud,  he  made  them   fresh  overtures  of  mercy — 

The  invitation  itself  was  beyond  measure  gracious  and  kind. 

While  they  only  panted  for  his  blood,  he  longed  for  their  salvation — 

He  pointed  himself  out  to  them  as  the  only  fountain  of  living  waters — 

And  assured  them  of  his  readiness  to  impart  whatsoever  they  stood  in 
need  of — 

He  excepted  none  from  his  offers,  provided  they  did  but  "  thirst"  for  his 
blessings — 

What  could  have  a  more  conciliatory  effect  on  his  blood-thirsty  murder- 
ers ? — 

Lest,  however,  his  invitations  should  be  slighted,  he  enforced  it  with, 

II.     A    PROMISE. 

He  first  explained  what  he  meant  by  "  coming  to  him." 
It  was  not  a  mere  outward,  but  an  inward  and  spiritual  application,  that  he 
wished  them  to  make  to  him — 

They  were  to  "believe  in  /urn,"  as  possessing  all  fulness  in  himself — 
'Col.  i.  19. 

And  as  the  person  appointed  of  the  Father  to  convey  blessings  to  them— 
Ps.  Ixxii.  17. 

In  a  full  persuasion  of  this  truth  they  were  to  come  to  him  by  faith — 
And  to  "  draw  water  with  joy  from  this  well  of  salvation" — 
For  their  encouragement  he  promised  them  a  rich  effusion  of  his  Spirit. 
By  "living  water"  our  Lord  meant  the  gift  of  his  Spirit — Ver.  39. 
That  "  rivers  of  this  living  water  should  flow  out  of  his  belly,"  imported, 
that  the  believer  should  have  a  constant  spring  of  consolation  within  him, 
which  should  refresh  all  who  came  within  the  sphere  of  his  influence — 
Of  this  blessed  truth  the  scriptures  had  abundantly  testified — t 
And  our  Lord  now  confirmed  it  to  them  by  a  most  solemn  promise — 
He  assured  them,  as  he  had  before  done   the  Samaritan  woman,  that  his 
communications   to   them   should  prove  a  source  of  unutterable  and   endless, 
joy— John  iv.  10,  13,  14. 

We  shall  further  improve  this  subject  by  addressing, 
1.  Those  who  have  no  desire  after  spiritual  blessings. 

Alas  !  how  many  are  there  who  are  insatiable  in  their  thirst  after  earthly 
things  ;  but  never  once  desire  the  blessings  which  Christ  is  exalted  to  be- 
stow ! 

*It  is  said  that  on  this  day  they  went  annually  to  the  pool  of  Siloam,  and  drawing  water 
from  thence  returned  with  it  in  procession  to  the  temple,  where  they  poured  it  out  with  all 
possible  demonstrations  of  joy.  At  what  time  this  custom  arose,  it  is  not  easy  to  determine  ;. 
hut  probably  it  commenced  after  the  Babylonish  captivity  ;  and  was  adopted  in  reference  ta 
that  prediction,  Isaiah  xii.  3.  Nor  is  the  design  of  it  precisely  known  :  but  it  seems  most 
likely  that  they  then  commemorated  the  giving  of  water  out  of  tlie  rock  in  the  wilderness ;. 
and  called  upon  God  foi  rain,  which  was  so  necessary  to  them  at  that  season.  Perhaps  the- 
niore  spiritual  among  them,  might  pray  also,  for  those  spiritual  blessings,  which  tlieir  pro- 
mised Messiah  was  appointed  to  bestow.  These  circumstances  serve  as  the  foundation  of 
our  Lord's  address,  and  reflect  much  light  upon  it. 

+Some,  because  our  Lord's  words  are  not  found  in  scripture,  kuHs  umv  m  y%*<?>i  with  « 
«ws-«ww  cir  \u'i :  (translating  sjtsv,  hath  required)  but  there  are  many  passages  that  speak  t<a 
the  same  effect,  though  not  in  his  express  terms.     See  Isaiah  xliv.  3> 


THE    HOLY    SPIRIT.  295 

Perhaps  too  they  think  that  they  contract  no  guilt  by  their  neo-lect  of 
him — 

But  it  is  with  no  small  indignation  that  God  speaks  of  their  conduct — Jer. 
ii.  13. 

Nor  would  their  folly  he  hidden  from  themselves,  if  they  only  considered 
what  "  broken  cisterns"  the  sources  of  their  comfort  have  invariably  proved — 

O  that  they  would  drink  of  the  living  fountain  before  they  experience  the 
want  of  one  "  drop  of  water  to  cool  their  tongues  !" — 

2.  Those  who  desire  spiritual  blessings,  but  know  not  where  to  go  for 
them. 

Many,  like  those  whom  our  Lord  addressed,  look  no  further  than  to  the 
outward  duty — 

But  he  directed  their  eyes  to  himself  as  the  true  Siloam,  John  ix.  7,  the 
onlv  fountain  of  good — 

Thus  must  we  also  direct  you  to  faith  in  Christ,  as  the  one  means  of  ob- 
taining blessings  from  him — 

Whatever  delight  you  may  take  in  duties,  you  must  remember  that  ordi- 
nances are  but  the  medium  of  communication  between  Christ  and  you — 

And  that  the  benefits  you  receive  will  be  proportioned  to  the  faith  you  ex- 
ercise on  him — 

3.  Those  who  desire  spiritual  blessings,  but  fear  that  Christ  is  unwilling 
to  impart  them. 

Too  many  are  discouraged  because  their  prayers  are  not  answered  in- 
stantly— 

They  conclude  themselves  so  unworthy  as  to  have  exeited  nothing  but 
aversion  in  the  heart  of  Christ  towards  them — 

But  are  you  unworthy  ?  and  were,  not  they  also  to  whom  the  text  was  ad- 
dressed— 

Have  you  waited  long  in  vain?  and  is  there  not  a  special  promise  given  for 
your  encouragement  ? — Isa.  xli.  17,  18. 

Have  you  nothing  to  present  to  Christ  in  return  ?  Then  he  bids  you  come 
without  money  and  without  price — Isa.  lv.  1  ;  Rev.  xxii.  17. 

Will  it  be  an  unparalleled  act  of  mercy  ?  Then  is  it  that  new  thing  which 
he  has  undertaken  to  perform — Isa.  xliii.  19,  20. 

Fear  not  then,  but  renew  your  application  to  him  with  increased  fervor — 

And  your  soul  shall  ere  long  "  be  as  a  watered  garden,  and  like  a  spring 
of  water,  whose  waters  fail  not" — Isa.  lviii.  11. 


THE  ENDS  FOR  WHICH  THE  HOLY  SPIRIT  IS  GIVEN  TO  US. 

Ezek.  xxxvi.  25 — 27. — Then  will  I  sprinkle  clean  water  upon  3-011,  and  3'e  shall  be  clean  : 
from  all  your  filthiness,  and  fromall  3'our  idols,  will  I  cleanse  you.  A  new  heart  also 
will  I  give  you,  and  a  new  spirit  will  I  put  within  you:  and  I  will  take  away  the  stony 
heart  out  of  }'our  flesh,  and  I  will  give  you  an  heart  of  flesh.  And  1  will  [Hit  my  spirit 
within  you,  and  cause  3'ou  to  walk  in  my  statutes,  and  ye  shall  keep  1113' judgments,  and 
do  them.     (S.  S.) 

The  promises  of  the  Old  Testament  frequently  refer  to  different  and  dis- 
tant periods — - 

In  these  periods  they  receive  different  degrees  of  accomplishment 

The  promise   before  us  was  partly  fulfilled  in  the  deliverance  of  the  Jews 
from  idolatry  afler  their  return  from  captivity  in  Babylon — 


296  THE    HOLV    SPIRIT. 

It  had  a  further  accomplishment  on  th.e  day  of  Pentecost — 

Its  final  completion  will  take  place  at  the  inillenium — 

This  appears  by  its  connection  with  the  foregoing  verse — 

In  the  mean  time  it  is  daily  fulfilled  to  the  church  of  God — 

It  may  lead  us  to  consider  the  ends  for  which  God  gives  us  his  Spirit — 

He  sends  down  his  Spirit 

I.  To    CLEANSE    FROM    SIN. 

The  heart  of  man  is  full  of  "  filthiness  and  of  idols." 

There  is  nothing  so  worthless,  but  it  is  idolized  by  us  ;  nothing  so  filthy, 

but  it  is  harbored  and  indulged — 

The   idols  indeed  are  not  set  up  in  our  houses,  but  in  our  hearts,  Ezek. 

xiv.  3. 

And  if  the  filthiness  appear  not  in  open  enormities,  yet  are  our  flesh  and 

our  spirit  contaminated  with  it  throughout — 

Hence  God  pronounces  the  whole  race  of  man  to  be  "  filty  and  abomina- 
ble"— 

Nor  indeed  can  any  words  sufficiently  represent  our  deformity,  Jer.  xvii.  9. 

To  cleanse  us  from  these  God  imparts  his  Holy  Spirit. 

The  Spirit  of  God  is  here  compared  to  "  clean  water" — 

He  is  often  spoken  of  in  Scripture  under  this  metaphor,  John  vii.  38,  39. 

His  sprinkling  of  this  water  on  us  is  in  "allusion  to  the  sprinklings  of  the 

ceremonial  law — 

It  was  by  sprinkling,  that  holy  persons  and  vessels  were  sanctified — ' 

It  is  for  the  same  end  that  God  sends  his  Holy  Spirit  upon  us — 

The  blood  of  Christ  alone  can  cleanse  from  the  guilt  of  sin,   1  John  i.  7. 

But  the  Spirit  cleanses  from  the  love  and  power  of  it — 

Nor  does  the  operation  of  the  Spirit  supercede  the  atonement — 

It  rather  presupposes  an  affiance  in  the  blood  of  Christ* — 

Though  the  operation  of  Christ's  blood  and  spirit  are  distinct,  yet  they  are 

never  divided,  1  John  v.  6. 

The  one  is  as  necessary  in  its  place,  and  as  effectual,  as  the  other — 

By   his   Spirit  he  cleanses   the  soul    "  from  all  its  filthiness   and  all  its 

idols." 

The  corruption  of  the  heart  is  not  indeed  utterly  extinguished — 

But  the  love  of  sin  is  taken  away,  and  its  power  is  broken — 

St.   Paul  ascribes  this  effect  to  the  Spirit  in  the  strongest  terms,  Eph.  v. 

25—27. 

In  order  to  effect  this  permanently,  God  sends  his  Spirit 

II.  To    RENEW    THE    HEART. 

A  change  must,  be  radical,  in  order  to  be  effectual,  Matt.  xii.  33. 

The  heart,  by  nature,  is  hard  and  insensible  as  a  "  stone" — 

The  soul  is  altogether  "dead  in  trespasses  and  sins" — 

The  understanding  is  blind,  the  will  obstinate,  the  conscience  seared — 

A  dead  body  is  insensible  of  its  own  corruption — 

So  is  the  soul  insensible  of  its  state,  because  it  is  spiritually  dead — . 

God  therefore  takes  away  this   "stony  heart  out  of  the  flesh" — 

He  does  not  really  alter  the  powers  of  the  soul — 

The  faculties  remain  the  same  as  they  were  before — 

*  The  purifying-  of  the  Lcvitcs  well  illustrates  this.  They  were  cleansed  by  the  sprink- 
ling of  water  on  them  :  yet  not  so  cleansed  but  that  they  needed  to  offer  an  atonement. 
The  atonement  and  the  sprinkling  jointly  produced  the  full  effect.  See  Numb.  viii.  6,  7, 
8.  12. 


THE    HOLY    SPIRIT.  297 

But  a  new  direction  is  given  to  them — 

They  are  also  assisted  by  him  in  their  respective  functions — 

Hence  they  appear  to  be  altogether  new — 

He  gives  in  exchange  "  an  heart  of  tlesh." 

It  is  characteristic  of  the  new  heart  that  it  is  tender — 

It  is  deeply  affected  with  its  own  sin  and  misery — 

It  is  melted  with  a  sense  of  God's  unbounded  mercies — 

Thus  in  fact  the  christian  is  made  "  a  new  creature" — 

In  this  way  God  prevails  by  the  Spirit 

III.    To    SANCTIFY    THE    LIFE. 

What  was  before  metaphorically,  is  here  plainly  expressed — 
God,  by  renewing  the  soul,  changes  also  the  life.* 
The  unregenerate  man  accounts  the  commandments  grievous — 
The  renewed  person  longs  for  a  perfect  conformity  to  them,  Rom.  vii.  22. 
He  henceforth  "  walks  as  Christ  himself  walked" — 
By  the  indwelling  of  his  Spirit  he  "causes"  his  people  to  obey  him 
We  cannot  explain  the  mode  of  the  Spirit's  operations — 
Wre  are  sure,  however,  that  he  does  not  act  on  men  as  mere  machines — 
He  draws  them  in  a  rational  manner  as  free  agents — 
He  constrains  them  by  enlightening  their  understanding  and  inclining  their 
will — 

He  makes  them  delight  in  receiving  and  obeying  his  influences — 
Their  language  is  invariably  like  that  of  the  church  of  old,  Cant.  i.  4. 
In  order  to  improve  this  promise,  we  would  lead  you  to  contemplate 

1.  Its  freeness. 

To  whom  is  this  promise  made,  but  to  those  who  are  filthy  and  idolatrous, 
insensible  and  obdurate  ? — 

Let  none  put  it  away  from  them  as  not  belonging  to  them — 
But  rather  let  all  lay  hold  on  it,  and  plead  it  before  God — 

2.  Its  suitableness. 

What  would  any  one,  who  knew  his  wants,  ask  of  God  ? — 
Can  any  thing  be  conceived  more  suitable  than  the  things  here  promised  ? 
Let  those  who  feel   their  need  of  cleansing,  and  renovation,  rejoice  that 
God  has  promised  them  the  desire  of  their  hearts — 

3.  Its  preciousness. 

Well  does  the  apostle  say,  that  the  "  promises  are  precious" — 

What  can  he  want,  that  has  this  promise  fulfilled  to  him  ? — 

Such  an  one  may  defy  either  men  or  devils  to  make  him  miserable — 

In  the  purification  and  renewal  of  his  soul  he  has  all  that  man  can  desire. 


THE  GIFT  OF  THE  HOLY  SPIRIT. 

Luke  xi.  13. — "  If  ye  then,  being  evil,  know  how  to  give  good  gifts  unto  j'our  children  : 
how  much  more  shall  your  heavenly  Father  give  the  Holy  Spirit  to  them  that  ask 
him."    (Sk.) 

In  the  important  and  instructive  paragraph  with  which  our  text  is  connec- 
ted, we  find, 

*Thc  salt  being  cast  into  the  fountain,  the  streams  are  henceforth  salubrious.     See  2 
Kings  ii.  21. 
38 


298  THE    HOLY    SPIRIT. 

1.  A  pious  request  presented  to  our  Lonl  by  one  of  his  disciples.  1st. 
"  Lord  teach  us  how  to  pray,"  &c.  From  this  request  it  is  conjectured,  that 
John  the  Baptist,  according  to  the  usual  custom  of  the  Jewish  teachers,  had 
given  his  disciples  certain  forms  of  prayer  to  guide  and  assist  their  devotion. 
A  similar  favor  from  our  Lord  appears  therefore  to  be  thus  requested  by  his 
disciples. 

2.  Our  Lord's  compliance  with  this  request.  "  He  said  unto  them,  When 
ye  pray,  say,"  &c,  v.  2 — i.  Here  we  find  those  petitions  used  as  a  form 
of  prayer,  which  had  previously  been  recommended  in  the  sermon  on  the 
mount  as  a  model  of  prayer.  Thus  we  have  the  highest  authority  to  use  this 
prayer  as  a  form. 

3.  An  exhortation  is  subjoined  to  seek  the  blessings  of  salvation  by  impor- 
tunate prayer.  This  is  urged  by  the  example  of  a  friend,  prevailed  on  by  im- 
portunity to  grant  a  favor,  v.  5 — 9  ; — by  the  success  of  all  earnest  persever- 
ing supplicants,  v.  10  ; — by  the  natural  kindness  of  earthly  parents,  who  do 
not  give  their  children  stones  for  bread,  serpents  for  fishes,  nor  scorpions  for 
eggs,  v.  11,  12. — And  in  our  text,  by  the  infinite  goodness  of  God  ;  "If  ye 
then,"  &c.  These  words  exhibit  our  privilege — prescribe  our  duty — and 
encourage  our  hope — as  the  followers  of  Christ. 

•    I.   These  words  exhibit  our  privilege  as  the  followers  of  Christ.     This 
is,  to  enjoy  the  gift  of  God's  Holy  Spirit.      Here  let  us  observe, 

1.  What  is  meant  by  the  Holy  Spirit.  This  we  may  learn  by  noticing 
some  particulars  respecting  the  Holy  Spirit,  which  we  find  recorded  in  the 
oracles  of  God.  These  inform  us — that  the  Holy  Spirit  may  be  grieved  ; 
for  we  are  cautioned  against  grieving  him,  Eph.  iv.  30  ;  that  he  intercedes 
for  us,  Rom.  viii.  26,  27  ;  that  he  reproves  the  world,  John  xvi.  7,  8  ;  that 
he  guides,  hears,  speaks,  ^and  shows  things  to  come,  John  xvi.  13.  Now  to 
grieve,  to  intercede,  to  reprove,  to  guide,  hear,  speak,  and  show  things  to  come, 
are  all  personal  acts ;  hence  we  are  assured  that  the  Holy  Spirit  is  a  person. 

The  Scriptures  also  inform  us,  that  the  Holy  Spirit  is  a  person  against 
whom  unpardonable  sin  may  be  committed,  Matt.  xii.  31,-32;  and  to  lie  to 
the  Holy  Ghost,  implies  lying  unto  God,  Acts  v.  3,  4 ;  and  that  those  in 
whom  the  Holy  Ghost  dwells  are  temples  of  God,  1  Cor.  iii.  16.  Hereby 
we  are  assured  that  the  Holy  Spirit  is  a  divine  person,  and  truly  God. — And 
in  this  we  are  also  confirmed  by  the  divine  ordinance  of  baptism,  Matt,  xxviii. 
19  ;  and  by  the  apostolic  benediction,  2  Cor.  xiii.  14. 

2.  That  the  Holy  Ghost  is  enjoyed  by  all  real  Christians.  This  is  evi- 
dent from  the  Apostle's  solemn  declaration,  Rom.  viii.  9  :  "If  any  man,"  &c. 
It  therefore  follows  that  none  can  be  Christ's  approved  servants  here,  nor  par- 
takers of  the  glory  hereafter,  but  those  who  have  his  Spirit ;  and  that  all  who 
are  truly  his,  enjoy  this  heavenly  gift. — From  our  Lord's  promise,  John  vii. 
37 — 39.  This  assures  us  that  all  believers  are  invited  to  receive  the  Holy 
Spirit,  and  actually  to  enjoy  his  gracious  influence.  This  is  further  evident 
from  the  description  given  us  of  gospel  salvation,  Tit.  iii.  5,  6.  Hence  ob- 
serve, 

3.  For  what  purposes  lie  is  received  by  them.  They  receive  him — as  a 
Spirit  of  penitence  and  prayer ;  showing  them  their  sin  and  danger,  Zech. 
xii.  10;  and  exciting  in  them  desires  of  salvation,  Matt.  v.  6. — As  a  Spirit 
of  power;  strengthening  them,  and  enabling  them  to  renounce  sin  ;  lay  hold 
on  Christ ;  bear  their  trials  ;  overcome  their  enemies  ;  and  persevere  in  the 
path  of  piety,  Eph.  iii.  16  ;  Job  xvii.  9. — Asa  Spirit  of  comfort :  to  inspire 
them  with  assurance  and  hope,  Rom.  viii.  16,  17. — As  a  Spirit  of  purify  ;  to 
cleanse  them  from  all  sinful  practices,  1  Cor.  vi.  11  ;  all  sinful   tempers,  dis- 


THE    HOLY    sriRlT.  29J 

posjt  ons,  and  imaginations,  Ezek.  xxxvi.  25 — 29.  As  a  Spirit  of  wie'dom  : 
to  lead  them  in  the  way  of  righteousness,  Rom.  viii.  14. — And  as  a  Spirit 
of  fruitfulness }  by  which  the  glorify  God,  (Jul.  v.  22,  23  ;  John  xv.  8. 
Thai  we  may  obtain  [his  gift,  the  words  of  our  text, 

II.   PiiEscRiuE  our  duty;     This  is,  to  ask  as  God  requires. 

1.  Ask  sincerely ;  in  truth.  The  Lord  is  near  to  such  as  call  upon  him 
in  truth,  Psalm  cxlv.  18.  Call  upon  him,  as  this  implies, — in  the  spirit  of 
true  repentance  ;  considering,  lamenting,  confessing,  and  forsaking  all  sin. 
This  God  commands,  Prov.  i.  23;  and  encourages,  Acts  ii.  38,  39. — And  in 
the  spirit  of  holy  fervour,  with  desires  and  cries,  Psalm  cxlv.  19. 

2.  Jlsk  evangelical/i/  ;  according  to  the  gospel  method  of  approaching 
God  ;  with  entire  dependence  on  the  mediation  of  Jesus  Christ,  John  xiv.  G. 
For  gospel  salvation  is  the  gift  of  God  through  Christ,  and  should  be  sought 
as  such,  Rom.  vi.  23;   Col.  iii.  17;  John  xiv.  14 — 16. 

3.  Ask  importunately  ;  with  unceasing  application  ;  till  you  are  filled  with 
this  heavenly  gift  as  a  Spirit  of  power,  of  purity  and  of  comfort,  Eph.  v.  18. 
This  importunity  our  Lord  requires,  Luke  xi.  9;  and  it  appears  highly  pro- 
per; for  the  gift  of  the  Holy  Spirit  is  an  invaluable  acquisition  ;  it  may  be 
lost  after  having  been  enjoyed,  Ileb  vi.  4,  6  ;  it  will  be  lost,  if  not  caiefully 
guarded,  Rev.  iii.  12.  And  most  probably,  it  would  not  be  prized  and  guard- 
ed as  it  ought  to  be,  if  it  had  been  given  without  our  earnest  importunity. 
Therefore,  in  requiring  this,  our  Lord  manifests  the  greatest   kindness  to  us. 

4.  Ask  bclievingly :  in  confident  expectation  of  obtaining.  To  ask  in 
doubt  of  success,  when  we  ask  as  God  requires,  must  dishonor  him  ;  by 
questioning  his  power,  or  goodness,  or  truth.  Unbelief  therefore  renders 
prayers  unavailing,  James  i.  5 — 7.  To  ask  in  faith,  must  consequently  honor 
God,  Rom.  iv.  20,  21.  Hence  faith  in  prayer  is  required  of  us,  Ileb.  x.  19 
— 22.     Thus  also  the  words  of  the  text, 

III.  Encourage  our  hope.     "If.  ye  then,"  &q.     Here  we  are  led  to  notice, 

1.  That  mankind  are  naturally  evil.  They  are  ignorant,  and  know  but 
little  ;  they  are  poor,  and  possess  but  little  ;  they  are  selfish,  and  inclined  to 
keep  what  they  have  for  their  own  enjoyment,  Tit.  iii.  3. 

2.  Yet  they  know  how  to  give  good  gifts  unto  their  children. — Good 
gifts;  tilings  suitable  to  their  wants,  and  conducive  to  their  welfare. — They 
give  them  :  freely,  however  unmerited  ;  readily  without  delay  ;  unwearied- 
ly,  though  often  repeated  ;  cheerfully,  with  comfort  to  themselves. — Thev 
know  how  to  give  them  :  they  have  sufficient  ability  to  confer  them  ;  sufficient 
love  to  bestow  them  ;  sufficient  wisdom  to  adapt  them. 

3.  But  God  is  certainly  your  Father,  if  you  ask  the  Holy  Spirit  as  he 
requires.  Your  Father,  by  regeneration,  adoption,  and  covenant,  2  Cor.  vi. 
17,  18. 

4.  And  God  being  your  Father,  you  cannot  fail  of  obtaining  the  gift 
of  his  Holy  Spirit.  For  he  is  your heavenly  Father;  all-sufficient  to  bestow 
this  gift  upon  you,  Gen.  xiv.  22.  He  is  your  covenant  Father;  engaged 
to  give  it,  Ezek.  xxxvi  27.  He  is  a  good  Father;  inclined  by  love  to  biess 
you,  Rom.  viii.  32.  A  wise  Father;  who  knows  how  to  adapt  its  various 
influences  to  your  wants,  Eph.  i.  7,  8.  And  a  gracious  Father;  disposed 
to^give  it.  freely.  Rev.  xxii. - 1 7.  This  gift  therefore  is  as  certain  as  God's 
power,  his  truth,  his  love,  his  wisdom,  and  grace. 

APPLICATION. 

1.  Recollect  your  privilege  with  suitable  acts  of  piety.  Such  as — self- 
examination.     Do  you  enjoy  this  gift  as  a  Spirit  of  penitence,  &c.,  2  Cor. 


300  THE    HOLY    SPIRIT. 

xiii.  5. — Humiliation :  on  account  of  your  enjoying  no  more  of  it,  James 
iv.  2,  8-10.  Holy  care:  to  cherish  and  improve  what  divine  influence  you 
enjoy.     By  obeying  Christ,  Rev.  iii.  2 ;  and  imitating  St.  Paul,  Phil.  iii.  13,  14. 

2.  Recollect  your  duty  with  perseverence  in  it,  Col.  iv.  2.  Neither  be 
discouraged  by  seeming  delays,  Heb.  ii.  3  ;  nor'rest  in  present  attainments, 
2  Pet.  i.  5-11,  and  iii.  14 

2.  Recollect  your  encouragement  with  steadfast  hope — of  receiving  the 
Holy  Spirit  in  all  his  influences  ;  as  a  Spirit  of  prayer,  penitence,  power,  &c, 
1  Pet.  v.  10,  11. 


OFFICES  OF  THE  HOLY  SPIRIT. 

John  xvi.  8 — 11. — And  when  he  is  come,  he  will  reprove  the  world  of  sin,  and  of  righte- 
ousness, and  of  judgment :  of  sin,  because  they  believe  not  on  me  ;  of  righteousness,  be- 
cause I  go  to  the  Father,  and  ye  see  me  no  more  :  of  judgment,  because  the  prince  of 
this  world  is  judged.     (H.  H.) 

In  judging  of  the  dispensations  of  God's  providence  or  grace,  we  are  ex- 
tremely apt  to  err — 

Hence  we  often  mourn  for  things,  which,  if  we  knew  the  end  of  them, 
would  afford  us  occasion  for  joy — 

This  was  the  case  with  the  disciples,  who  were  dejected  on  account  of 
their  Lord's  approaching  departure  from  them — 

To  relieve  their  minds,  our  Lord  not  only  promised  them  another  Com- 
forter, but  told  them  for  what  ends  and  purposes  that  Comforter  should 
come — 

I.  To    "CONVINCE    THE    WORLD    OF    SIN." 

This  office  the  Spirit  executed  among  the  Jews — 

The  sin  of  rejecting  Christ  was  that  which  the  Spirit  was  more  particularly 
to  reveal  to  the  world — 

And  he  discovered  it  fully  by  his  miraculous  operations  on  the  disciples* — 
and  wrought  an  irresistible  conviction  of  it  by  his  gracious  influences  on  the 
hearts  of  thousands — 

This  office  too  he  yet  executes  in  the  christian  church — 

The  external  testimony  which  he  gave,  remains  the  same  in  all  ages — 

The  internal  witness  is  given  to  those  only  whom  "  God  has  ordained  to 
life"— 

To  them  the  Spirit  shews  the  number,  the  greatness,  the  malignity  of  their 
sins — and  particularly,  the  guilt,  and  danger  of  that  unbelief,  in  which  they 
have  ignorantly  lain — 

This  is  the  Spirit's  work  ;  nor  is  it  wrought  in  any,  but  by  his  almighty 
power — Zech.  iv.  6 ;  2  Cor.  v.  5;   1  Cor.  xii.  11. 

If  he  proceeded  no  farther,  he  would  not  be  a  Comforter;  but  it  is  his 
office  also, 

II.  To    CONVINCE    THE     WORLD     "  OF    RIGHTEOUSNESS" « 

This  also  was  accomplished  by  him  on  his  first  descent  from  heaven — 

*Christ  had  stated,  as  it  were,  the  whole  credit  of  his  Messiahship  on  this  one  point:  con- 
sequently, the  visible  descent  of  the  Spirit,  accompanied  with  the  miraculous  grift  of  tongues, 
was  such  an  attestation  to  Christ,  as  could  not  be  doubted,  and  such  a  reproof  to  bis  mur- 
derers as  could  not  be  withstood. 


THE    HOLT    SPIRIT.  301 

Christ,  though  professing  himself  the  Saviour  of  the  world,  had  been  cru- 
cified as  a  malefactor — 

The  Spirit  therefore  was  to  evince,  both  that  Christ  was  a  righteous  per- 
son, and  that  through  his  righteousness  others  also  might  be  saved — 

Accordingly,  by  his  descent,  the  Spirit  proved  these  things  beyond  a 
doubt — 

He  shewed  that  Christ  was  accepted  of  the  Father  (which  he  would  not 
have  been,  if  he  had  been  an  impostor,)  and  had  finished  all  that  was  neces- 
sary for  our  salvation  ;  seeing  that,  if  any  thing  had  remained  to  have  been 
done  on  earth,  he  must  have  returned  hither  in  order  to  complete  it — See  the 
text. 

He  moreover  inclined,  and  enabled  multitudes  to  believe  on  him  for  righte- 
ousness, whom  they  had  just  before  reprobated  as  worthy  of  universal  exe- 
cration— 

And  yet  daily  is  he  occupied  in  glorifying  Christ  among  us — 

Whomsoever  the  Spirit  convinces  thoroughly  of  sin,  he  leads  also  to  dis- 
coveries of  Christ — 

He  shews  to  the  soul  the  suitableness  and  all-sufficiency  of  Christ's  righte- 
ousness to  all  those  who  trust  in  it — Ver.  14. 

And  leads  them,  with  holy  glorying,  to  say,  "  In  the  Lord  have  I  righte- 
ousness and  strength" — Isa.  xlv.  24. 

He  has  yet  further  undertaken, 

III.    To    CONVINCE    THE     WORLD    OF    JUDGMENT 

He  shewed  to  the  first  christians  that  Satan  was  a  vanquished  foe — 

By  the  descent  of  the  Spirit  it  was  manifest,  that  Christ  had  triumphed 
over  sin  and  Satan,  death  and  hell — Eph.  iv.  8;  Col.  ii.  15. 

By  his  gracious  influences  also,  he  rescued  myriads  from  their  power — and 
inspired  them  with  an  holy  confidence,  that  they  should  finally  prevail  over 
all  their  spiritual  enemies — 2  Tim.  i.  12. 

Thus  at  this  day  does  he  cause  the  weakest  to  exult  over  their  fallen 
enemy — 

However  active  and  malicious  Satan  is,  his  head  is  bruised,  Gen.  iii.  15, 
his  power  is  limited,  Rev.  ii.  10;  1  Peter  v.  8,  his  doom  is  fixed — Rom. 
xvi.  20. 

Of  this  the  Holy  Spirit  assures  the  weak  and  trembling  believer — 
.   And  puts  into  his  mouth,  even  in  the  midst  of  all  his  conflicts,  that  trium- 
phant song — Rom.  viii.  38,  39. 

Uses, 

1.  Of  conviction — 

All  true  christians  have  received  the  Spirit  for  the  ends  and  purposes  for 
which  he  is  here  promised — 

In  vain  then  will  be  our  orthodoxy  in  sentiment,  if  we  have  not  this  evi- 
dence of  our  conversion  to  God — ib.  ver.  9. 

Let  us  pray  that  the  Spirit  may  be  poured  out  upon  us — 

And  let  our  views  of  our  guilt  and  weakness  lead  us  to  glory  in  Christ 
alone — 

2.  Of  consolation — 

Are  we  bowed  down  with  a  sense  of  sin?  we  may  be  sure  that  Christ  has 
sent  his  Spirit  to  work  that  conviction  in  us;  and  that,  if  we  be  instant  in 
prayer,  he  will,  by  the  same  Spirit,  lead  us  also  to  a  view  of  his  righteous- 
ness— 

Are  we  ready  to  despond  by  reason  of  the  power  of  sin?  the  resistance 
which  the   Holy  Spirit  has  enabled  us  already  to   make  to  its  dominion,  is  a 


302  THE    HOLY    n'lRIT. 

pledge  that  "we  shall  be  more  than  eonquerorsj  through  Him  that  loved  us." 
Rom.  viii.  37. 

Let  us  only  seek  the  Spirit  as  our  Comforter,  and  we  need  regret  no  loss, 
no  pain,  no  trouble,  that  may  be  the  means  of  bringing  him  into  our  hearts. 


THE  POURING  OUT  OF  GOD'S  SPIRIT. 

Acts  ii.  17- — And  it  shall  come  to  pass  in  the  last  days,  saith  God,  I  will  pour  out  of  my 
Spirit  upon  all  flesh.     (Sk.) 

In  this  highly  interesting  chapter  we  find  an  account, 

1.  Of  the  divine  testimony  borne  to  the  truth  of  the  gospel,  by  the  des- 
cent of  the  Holy  Ghost  on  the  day  of  Pentecost.  Here  it  appears,  that  by 
inspiration,  the  apostles  were  enabled  at  once  to  speak  various  languages 
which  they  never  before  understood  ; — that  what  they  were  thus  inspired  to 
declare,  were  the  wonderful  works  of  God  ;  or  the  operations  of  his  mercy, 
power,  and  wisdom,  displayed  in  our  redemption  by  Christ; — and  that  all 
who  were  then  at  Jerusalem  heard  those  wonderful  works  of  God  declared 
in  their  own  respective  languages.  This  intimated  that  the  gospel  was  de- 
signed for  the  benefit  of  all  the  human  race.  In  the  succeeding  verses,  we 
have  an  account, 

2.  Of  the  different  effects  which  this  event  produced  on  the  different  char- 
acters who  witnessed  it.  In  the  devout,  it  excited  amazement,  which  led 
them  to  make  serious  inquiry  respecting  what  was  occurring,  ver.  5-12.  In 
the  careless,  it  excited  contempt;  which  led  them  to  oppose  the  gracious  de- 
signs of  God,  and  to  treat  the  work  of  God  with  derision  and  blasphemy, 
ver.  13.  But  the  wrath  of  man,  in  this,  as  in  former  cases,  turned  to  the 
praise  of  God ;  for  in  the  sequel  we  find  an  account, 

3.  Of  Peter's  discourse  in  reply  to  those  aspersions  thus  cast  on  the  works 
of  God  by  his  wicked  opposers.  In  this  discourse  Peter  repels  the  senseless 
charge  of  drunkenness,  ver.  14,  15 — and  shows  that  this  remarkable  occur- 
rence is  in  fact  the  fulfilment  of  prophecy,  ver.  16,  17.  "But  this*  is  that 
which  was  spoken  by  the  prophet  Joel,  And  it  shall  come  to  pass,  in  the  las.t 
days,  saith  God,  I  will  pour  out  of  my  Spirit  upon  all  flesh."  In  improving 
these  words  it  may  be  proper  to  make  some  observations  on  them — and  some 
application  of  them.      Let  us  make, 

I.  Some  observations  on  them.  Here  we  may  notice, 
1.  The  blessing  promised;  God's  Spirit.  "  I  will  pour  out  of  my  Spirit, 
saith  God."  By  the  Spirit  here  promised  is  certainly  meant  both  his  mira- 
culous and  saving  influence.  His  miraculous  influence. — This  was  impart- 
ed to  confirm  the  truth  of  the  gospel,  and  to  promote  the  spread  of  it  in  the 
world,  Heb.  ii.  3,  4  ;  1  Cor.  xiv.  22.  By  means  of  this  influence,  the  apos- 
tles, and  many  primitive  christians,  were  endued  with  various  gifts  ;  as  the- 
gifts  of  wisdom,  or  knowledge,  or  faith,  or  healing,  or  miracles,  or  prophecy, 
or  discerning  of  spirits,  or  divers  kinds  of  tongues,  or  the  interpretation  of 
tongues  :  see  1  Cor.  xii.  6-1 1.  By  the  Spirit  here  promised  is  also  meant, — 
Ms  saving  influence  ;  this  is  enjoyed  by  all  believers  in  Christ,  John  vii.  37, 
39.  The  effects  of  this  influence  are  intimated  by  the  testimony  of  John  the 
Baptist,  Matt.  iii.  11.  These  effects  are  farther  intimated,  by  the  fiery  ap- 
pearance which  the  Holy  Ghost  was  pleased  to  assume  on  his  descent,  verse 


THE    HOLY    SPIRIT.  303 

3.  For  as  fire  enlightens,  purities,  and  warms;  so  believing  souls  arc  en- 
lightened with  knowledge,  purified  from  sin,  and  invigorated  with  power, 
by  the  influences  of  God's  Holy  Spirit,  2  Tim.  i.  7.      Let  us  notice, 

2.  The  manner  of  if s  dispensation;  it  will  be  poured  out.  This  indi- 
cates— the  prerogative  of  God;  that  the  influences  t»f  his  Spirit  are  at  his 
disposal.  He  withholds  those  influences,  or  dispenses  them,  or  withdraws 
them,  as  he  pleases,  Matt.  xx.  15;  Eph.  i.  1 1  ;  Phil.  ii.  12,  13.  The  pour- 
ing out  of  God's  Spirit  also  indicates — the  special  properties  of  the  blessing 
promised.  For  instance,  that  it  will  be  gratuitous;  or  given  freely,  like 
water  from  a  fountain,  John  iv.  10;  Rev.  xxii.  17.  That  it  will  be  abun- 
dant; given  bountifully,  without  .restraint,  Eph.  v.  18;  Psa.  lxxxi.  10  And 
that  it  will  be  perpetual ;  given  in  unfailing  succession,  Tit.  iii.  5,  6.  Let 
us  notice, 

3.  The  extent  of  its  influence  upon  all  flesh.  By  all  flesh  is  meant  the 
whole  human  race,  however  distinguished,  by  descent,  by  circumstances,  or 
by  sex.  However  distinguished  by  descent ;  whether  of  Jewish  or  Gentile 
extraction.  This  appears  from  the  gift  of  Christ,  Isa.  xlix.  0  ;  Luke  ii.  30-32, 
and  from  the  gospel  ministry,  Luke  xxiv.  47.  However  distinguished  by 
circumstances,  whether  bond  or  free.  Both  may  obtain  it,  and  both  need  it. 
The  slave,  with  this,  enjoys  liberty,  2  Cor.  iii.  17.  The  master,  without 
this,  is  a  slave,  2  Tim.  ii.  26;  Col.  iii.  11.  Or  however  distinguished  by 
sex;  whether  male  or  female.  For  however  the  female  sex  may  be  enslaved 
by  savages,  oppressed  by  the  heathens,  or  degraded  by  Mohammedans,  yet 
Christianity  regards  both  sexes  with  equal  favor:  see  Gal.  iii.  26-29.  This 
promise  farther  intimates,  that  the  blessing  thus  free  for  the  whole  human 
race,  shall  become  generally  enjoyed  by  them,  Psa.  lxxii.  6,  8.  Hence  let 
us  notice, 

4.  The  season  of  its  communication — The  last  days.  By  the  last  days 
are  certainly  meant  the  days  in  which  we  now  live.  These  are  called  the 
last  days,  because  they  are  the  days  of  the  gospel  dispensation  ;  which  is  the 
last  dispensation  of  grace  that  God  will  ever  establish  with  mankind,  Heb. 
xii.  27,  28.  And  during  these  days  this  general  out-pouring  of  God's  Spirit 
may  be  expected  from  scripture  prophecy.  See  Psalm  ii.  8  ;  Isa.  ii.  1-10  ; 
Dan.  ii.  44.  As  these  prophecies  suppose  the  pouting  out  of  God's  Spirit, 
let  us  notice, 

5.  The  certainty  of  its  effusion.  It  shall  come  to  pass,  saith  God,  in  tlio 
last  days,  "  I  will  pour  out  of  my  Spirit."  This  event  is  certain — for  it  is 
predicted,  and  it  will  be  fulfilled.  The  word  of  prophecy  is  sure,  2  Pet.  i. 
19.  It  is  promised,  and  will  be  performed.  The  word  of  promise  is  faith- 
ful, Psa.  lxxxix.  33,  34.  It  is  predicted  and  promised  by  God:  whose 
power  enables  him,  whose  truth  engages  him,  and  whose  honor  binds  him, 
to  accomplish  his  word,  Num.  xxiii.  19;   Psa.  cxvii.  2. 

Having  made  some  observations  on  these  words,  let  us  now  make, 
II.   Some  application  of  THEM.     In  doing  this,  consider, 
1.    The  strong  claims  wjiich  this  subject  has  on  our  attention. 
It  claims  attention  by  the  importance  of  the  blessing  which  it  exhibits. 
The  importance  of  this  blessing  appears  from  the  effects  ascribed  to  it.    It  is 
by  God's  Spirit  that  we  are  quickened  when  dead  in  sin,  Ezek.  xxxvii.  14. 
By  this  Spirit  we  understand  our  duty,  as  prescribed  by  God's  word,  Prov. 
i.  23.     By  this  Spirit  we  are  strengthened  for  all  pious  exercises,  Eph.  iii.  16. 
By  this  Spirit  we  are  delivered  from  the  oppression  of  sin,  Rom.  viii.  2.    By 
this  Spirit  we  are  restored  to  the  whole  image  of  God,  2  Cor.  iii.  18.     By 
this  Spirit  we  are  comforted,  with  love,  hope,  and  joy,  Rom.  v.  5,  and  xv. 


304  THE    HOLY    SPIRIT. 

13,  and  xiv.  17.  By  this  spirit  our  pious  exertions  are  rendered  successful, 
Ezek.  xxxvii.  7-10;  1  Cor.  iii.  6.  Thus  the  influence  of  God's  Spirit  is 
highly  important,  as  it  is  necessary  to  our  salvation;  for  without  it  we  cannot 
enjoy  life,  nor  wisdom,  nor  liberty,  nor  strength,  nor  holiness.  It  is  of  im- 
portance, as  it  is  necessary  to  our  comfort ;  for  without  it  we  must  be  desti- 
tute of  love,  and  hope,  and  joy.  It  is  of  importance,  as  it  is  necessary  to 
our  youthfulness  ;  for  without  it  we  must  labor  in  vain,  Psa.  cxxvii.  1.  This 
subject  claims  attention,  by  our  interest  in  the  season  of  its  communication. 
We  live  in  the  last  days,  when  God's  Spirit  is  expressly  promised  :  when  it 
may  be  confidently  expected  ;  and  when  it  should  be  earnestly  sought  in  the 
use  of  all  proper  means.     This  leads  us  to  consider, 

2.  The  duties  to  ivhich  this  subject  urges  us.  It  particularly  urges  us — 
to  apply  for  the  saving  influences  of  God's  Spirit,  as  he  requires  us  in  his 
word.  By  repentance,  Acts  ii.  38,  39;  by  faith  in  Christ,  John  vii.  39; 
Gal.  iii.  14;  and  by  earnest  importunate  prayer,  Luke  xi.  13.  It  urges  us — 
to  employ  all  those  means  which  the  Spirit  of  God  is  known  to  bless,  that 
we  may  be  instrumental  in  saving  those  around  us;  as  good  conversation, 
good  books,  and  a  faithful  gospel  ministry,  Eccles.  xi.  6.  To  implore  the 
general  effusion  of  God's  Spirit  for  the  conversion  of  the  whole  human  race. 
This  should  be  done  by  us  individually,  in  our  secret  retirements  ;  like  David, 
Psa.  Ii.  18,  and  lxxii.  18,  19,  and  Isaiah  lxii.  1.  And  it  should  be  done  by 
us  collectively;  in  social  worship,  Psa.  xc.  16,  17;  Luke  xi.  2.  To  culti- 
vate deep  humility  of  spirit;  by  self-diffidence  in  all  our  pious  engagements, 
Jer.  x.  23;  Zech.  iv.  6,  and  self-abasement,  in  our  devout  and  grateful 
acknowledgments  to  God,  1  Cor.  xv.  10,  and  liii.  7;  Psa.  cxv.  1.  Let  us 
consider, 

3.  The  hopes  with  ivhich  this  subject  inspires  us.  On  engaging  in  the 
duties  to  which  our  text  urges  us,  it  encourages  us  to  hope — -for  the  saving 
influence  of  God's  Spirit  in  our  own  souls:  from  the  equity  of  God  as  our 
judge,  Luke  xviii.  7 ;  from  the  kindness  of  God  as  our  friend,  Luke  xi.  9, 
10,  and  from  the  love  of  God  as  our  father,  Luke  xi.  11-13.  Our  text  en- 
courages us  to  hope  also— -for  the  general  effusion  of  God's  Spirit  on  the 
human  race.  This  is  certain  ;  for  God  here  promises  it,  "  I  will'  pour  out 
my  Spirit,"  &c.  And  this  should  be  expected  now :  for  it  will  be  done  in 
God's  time,  Isa.  lx.  19.  And  God's  time  is  these  last  days,  Psa.  cii.  13; 
Isa.  xxxii.  1,  2,  15-17. 


THE  HOLY  SPIRIT  FIGURED  BY  LIVING  WATER. 

John  iv.  10. — If  thou  knewest  the  gift  of  God,  and  who  it  is  that  saith  to  thee,  Give  me  to 
drink  ;  thou  wouldest  have  asked  of  him,  and  he  would  have  given  thee  living  water.   (B.) 

The  circumstances  under  which  these  words  were  spoken  are  the  follow- 
ing— 

Consider, 

I.  What  we  are  to  understand  by  the  gift  here  mentioned,  and  represented 
under  the  figure  of  living  water. 

Jesus  Christ,  in  an  especial  manner,  is  the  "gift"  of  God.  John  iii.  16; 
Rom.  v iii-  32;  2  Cor.  ix.  15.  Though,  on  this  occasion,  suffering  from 
natural   thirst,  he  wished  for  a  little  water  from   the  well  of  Samaria,  yet  he 


THE    HOLY    SPIRIT.  305 

himself  is  "  the  fountain  of  living  waters."  He  is  the  chief  object  of  saving 
knowledge,  both  as  the  gift  of  God,  and  as  the  fountain  of  living  water.  An 
application  to  him  for  this  water  arises  from  a  knowledge  of  him,  in  order  to 
which  we  must  receive  "the  Spirit  of  wisdom  and  revelation."  Eph.  i. 
17.  

But  the  Holy  Spirit  is  rather  intended,  which  is  elsewhere  represented 
under  the  emblem  of  fire;  Matt.  iii.  11;  Isa.  iv.  4;  and  of  air,  or  wind; 
John  iii.  8 ; — here,  under  that  of  water ;  and  in  John  vii.  37,  38  ;  because  he 
washes  and  cleanses  the  soul  from  the  guilt  and  pollution  of  sin;  Ezek. 
xxxvi.  25;  refreshes  the  thirsty;  ver.  14,  and  chap.  vii.  37;  heals  the  sick. 
Rev.  xxii.  1,  17.  He  is  represented  as  "living  water,"  as  being  the  only 
source  of  life  to  the  dead  in  sins ;  and,  having  quickened,  he  makes  them 
fruitful  in  righteousness.  Isa.  xxxii.  15-18  ;  xliv.  3,  4  ;  li.  3  ;  Eph.  v.  9. 

As  to  the  necessity  of  this  water.  We  are,  in  ourselves,  filthy,  and  need 
to  be  cleansed ; — unhappy,  and  need  to  be  refreshed  : — disordered,  and  need 
to  be  healed : — dead,  and  need  to  be  made  alive ; — barren,  and  need  to  be 
made  fruitful. 

The  excellency  of  this  water  is  manifested  from  our  Lord's  words  in  the 
fourteenth  verse, — "Whosoever  drinketh  of  the  water  that  I  shall  give  him," 
will  find  it  so  reviving  and  satisfying  to  his  soul,  that  he  "  will  never  thirst;" 
he  will  not  want  the  means  of  refreshment,  be  dissatisfied  or  unhappy  ;  that 
is,  provided  he  continue  to  drink  thereof.  If  ever  his  thirst,  or  his  dissatis- 
faction and  uneasiness,  return,  it  will  be  the  fault  of  the  man,  not  of  the 
water. .  But  the  water,  the  spirit  of  faith,  love,  hope,  and  joy,  of  holiness, 
and  happiness,  "shall  be  in  him,"  an  inward  living  principle,  "  a  well ;" 
a  fountain  "of  water:"  for  a  well  is  soon  exhausted;  "springing,"  («axo,uei>s,) 
bubbling  up,  and  flowing  on  "into  everlasting  life;"  which  is  a  confluence, 
or  an  ocean  of  streams,  arising  from  this  fountain.  

II.  Where  this  living  water  is  to  be  had,  by  whom,  and  on  what 

TERMS.     - 

It  is  to  be  had  in  Christ. — Not  only  in  the  Deity,  who  is  infinitely  great, 
glorious,  holy,  and  just,  and,  as  such,  far  distant  from  us;  but  in  "God, 
manifest  in  the  flesh  ;"  who  is  our  friend,  kinsman,  and  brother.  It  is  pro- 
cured for  us  by  his  death.  John  xvi.  7.  It  is  received  on  our  behalf,  in  con- 
sequence of  his  resurrection  and  ascension.  Psa.  lxviii.  18  ;  Acts  ii.  33. 
Hence  he  waits  to  bestow  the  cleansing,  refreshing,  life-giving  water,  on  those 
who  apply  to  him ;  John  vii.  37  ;  Rev.  xxi.  6 ;  and  from  this  consideration, 
we  have  great  encouragement  to  ask  Christ  for  it. 

This  living  water  may  be  had  by  all  that  are  poor,  and  need  it ;  Isa.  xli. 
17;  by  all  who  thirst  for  it ;  John  vii.  37;  Rev.  xxi.  6;  xxii.  17;  by  all 
who  come  to  Christ,  "If  any  man  thirst,"  said  he,  "let  him  come  unto 
me  ;"  and  by  all  who  ask,  "  Thou  wonkiest  have  asked  of  me." 

Though  it  was  purchased  dear  by  Christ;  he  gave  a  great  price  that  he 
might  have  a  right  to  impart  it  to  sinners,  and  that  he  might  render  them 
capable  of  receiving  it,  yet  we  may  have  it  as  a  free  gift,  "  without  money, 
and  without  price." 

III.  The  REASON  WHY  men  are  indifferent  about  it,  AND  EITHER 
APPLY    NOT    TO    ClIRlST    FOR    IT,    OR    APPLY    WITHOUT    SUCCESS. 

They  know  it  not ;  John  xiv.  17;  neither  the  nature  of  the  blessing,  nor 
the  great  value  of  it,  nor  the  necessity  of  obtaining  it. 

They  know  not  Christ  in  the  dignity  of  his  person, — in  his  great  condes- 
cension and  love, — in  the  sufferings  he  endured  that  we  might  have  this 

water, — and  as  the  fountain  of  it. 

39 


30G  THE    HOLY    SPIRIT. 

They  do  not  apply  at  all ;  do  not  confess  their  need  of,  nor  ask  the  com- 
munication of,  spiritual  influences. 

Or,  if  they  ask,  they  do  not  ask  aright,  sincerely,  earnestly,  importunate- 
ly, perseveringly,  believingly,  consistently.  

Afply  the  subject;  showing,  that  ignorance,  arising  from  an  aversion  to 
saving  knowledge,  and  the  love  of  sin,  is  no  excuse;  Isa.  v.  12,  13;  Luke 
xix.  44; — the  state  and  danger  of  those  who  remain  destitute  of  the  sacred 
influence  of  the  Spirit; — the  duty  and  advantage  of  immediate  and  fervent 
supplication  for  it.     Prov.  i.  22-28,  32. 


THE  WORK   OF  THE   SPIRIT  IN   STRENGTHENING  MEN   FOR  SUFFER 

ING  OR  DUTY. 

Rom.  viii.  26. — Likewise  the  Spirit  also  helpeth  our  infirmities  :  for  we  know  not  what  wa 
should  pray  for  as  we  ought :  but  the  Spirit  itself  inaketh  intercession  for  us  with  groan 
ings  which  cannot  be  uttered.     (S.  S.) 

An  hope  of  eternal  happiness  is  as  an  anchor  to  the  troubled  soul — 

It  enables  a  person  to  bear  up  under  the  heaviest  afflictions — 

But  the  mind  of  a  believer  would  soon  faint,  if  it  were  not  strengthened 

from  above — 

God  therefore  communicates  his  Spirit  to  his  people  under  their  trials — 

By  his  Spirit  he  enables  them  to  go  forward  in  the  way  of  duty — 

St.  Paul  has  been  speaking  of  sufferings  as  the  Christian's   portion  here, 

ver.  17,  18. 

He  has  mentioned  "hope"  as  a  principal  support  to  the  soul  under  them, 

ver.  24. 

He  now  specifies  the  Holy  Spirit's  agency  as  another  mean  of  confirming 

and  establishing  the  soul — 

This  agency  of  the  Spirit  we  may  consider 

I.   In  seasons  of  suffering. 

Men  are,  in  themselves,  too  weak  to  sustain  many  or  severe  trials. 

There  is  much  impatience  in  the  heart  of  every  man — 

It  too  often  discovers  itself  even  in  those  who  are,  on  the  whole,  pious — 

Sometimes  it  is  called  forth  by  small  and  trifling  occasions — 

How  passionately  did  Jonah  resent  the  loss  of  his  gourd !   Jonah  iv.  8,  9. 

How   bitterly  would  the   disciples  have  revenged  an  act  of  unkindness  ! 

Luke  ix.  54. 

There  is  no  trial  so  small  but  it  would  overcome  us,  if  we  were  left  to 

ourselves — 

And  they  who  have  endured  heavy  trials,  often  faint  under  small  ones — 

But  God  sends  his  Spirit  to  help  the  infirmities  of  his  people. 

We  cannot  exactly  discriminate  between  the  Spirit's  agency  and   theirs — 

Indeed  the  Spirit  acts  in  and  by  their  endeavors — 

He  leads  them  to  see  the  source  and  tendency  of  their  trials — 

He  strengthens  the  natural  vigor  of  their  minds — 

He  suggests  to  them  many  consolatory  thoughts — 

Thus  he  fulfils  to  them  his  gracious  declarations,  Ps.  cxlvii.  3. 

These  operations  of  the  Spirit  are  yet  more  manifest 


THE    HOLY    SPIRIT.  307 

IT.    In    SEASONS    OF    PRAYER. 

God's  people  "  know  not  even  what  to  pray  for." 

A  great  variety  of  passions  may  agitate  their  minds — 

When  this  is  the  case,  their  petitions  may  be  unbecoming-  and  sinful — 

Even  a  sense  of  guilt  will  often  stop  the  mouth  before  God ;   compare  Ps. 

xxxii.  3,  and  5. 

Sometimes   also   trouble  itself  will  utterly  overwhelm  the  soul,  and  inca- 
pacitate it  for  prayer,  Ps.  lxxvii.  4. 

Our  Lord  himself  seems  to  have  experienced  such  a  purturbation  of  mind, 

John  xii.  27. 

Nor  are   there  any  praying  persons  who  have   not  often  found  themselves 

straitened  m  the  exercise  of  prayer — 

It  yet  oftener  happens  that  they  know  not  how  to  pray  "  as  they  ought." 

We  may  easily  utter  good  and  suitable  words  before  God — 

But  it  is  by  no  means  easy  to  pray  with  fervent  importunity — 

An   insurmountable  languor  or  obduracy  will  sometimes  come  upon  the 

soul — 

Nor  though  we  were  ever  so  fervent  can  we  always  exercise  faith — 

Many  have  felt  the  same  workings  of  mind  with  David,  Ps.  lxxvii.  7 — 10. 

At  such  seasons  they  cannot  pray  as  they  ought — 

But  the  Holy  Spirit  will  "  make  intercession  for  them." 

Christ  is  properly  our  advocate  and  intercessor,  I  John  ii.  1. 

But  the  Spirit  also  may  be  said  to   "  intercede  for  us" — 

The  Spirit  intercedes  in  us  at  the  throne  of  grace,  while  Christ  intercedes 

for  us  at  the  throne  of  glory — 

He  sometimes  enables  us  to  pour  out  our  hearts  with  fluency — 

This  he  does  by  discovering  to  us  our  wants,  quickening  our  affections, 

and  testifying  to  us  God's  willingness  to  answer  prayer — 
He  does  not,  however,  always  operate  in  this  way — 
He  will  make  intercession  "  with  unutterable  groans." 
The  joy  of  christians  is  represented  as  being  sometimes  inexpressible,   1 

Pet.  i.  8. 

But  frequently  a  sense  of  sin  overwhelms  them — 

Then  sighs  and  groans  are  the  natural  language  of  their  hearts — 

Nor  are  such  inarticulate  prayers  unacceptable  to  God — 

We  have  a  remarkable  instance  of  their  success  in  the  history  of  our  Lord, 

John  xi.  33,  38,  41. 

Perhaps  no  prayers  are  more  pleasing  to  God  than  these,  Ps.  Ii.  17. 

Infer, 

1.  How  many  are  there  who  live  all  their  days  without  prayer! 

Those  in  whom  the  Spirit  intercedes  are  often  made  to  feel  their  inability 

to  pray  aright — 

Under  a  sense  of  their  infirmities  they  are  constrained  to  cry  to  God  for 

the  help  of  his  Spirit — 

But   many  pass    all  their  days  without   any  painful  sense  of  their  weak- 
ness— 

They  satisfy  themselves  with  a  formal  performance  of  their  duties — 

Such  persons  never  pray  in  an  acceptable  manner,  John  iv.  23. 

Real  prayer  implies  fervor  and  importunity,  Isa.  lxiv.  7. 

And  it  is  in  vain  to  think  that  we  have  the  spirit  of  grace,  if  we  have  not 

also  the  spirit  of  supplication,  Zech.  xii.  10. 

May  we   therefore   never  be  of  those  who  fulfil   that  prophecy  !     Matt. 

xv.  7,  8. 


308  THE    HOLY    SPIRIT. 

2.   What  comfort  may  this  passage  afford  to  praying  people  ! 

Many  are  discouraged  by  the  difficulties  which  they  experience  in  the  duty 
of  prayer — 

If  they  feel  not  an  enlargement  of  heart,  they  doubt  whether  their  prayer 
will  be  accepted — 

But  God  will  notice  the  groaning  of  his  people,  Ps.  xxxviii.  9. 

Such  inward  desires  may  often  be  more  pleasing  to  him  than  the  most  flu- 
ent petitions — 

They  are,  in  fact,  the  voice  of  God's  Spirit  within  us — 

Let  not  any  then  be  dejected  on  account  of  occasional  deadness — 

Let  every  one  rather  follow  the  advice  of  the  prophet,  Hab.  ii.  3. 

God,  in  due  time,  will  assuredly  fulfil  his  promise,  Ps.  lxxxi.  10. 


THE  HOLY  GHOST  IS  THE  AUTHOR  OF  ALL  SOLID  HOPE. 

Rom.  xv.  13. — Now  the  God  of  hope  fill  you  with  all  joy  and  peace  in  believing,  that  ye 
may  abound  in  hope,  through  the  power  of  the  Holy  Ghost.     (S.  S.) 

Christians,  even  in  the  purest  ages  of  the  church,  have  been  too  ready  to 
indulge  a  spirit  of  bigotry  and  contention — 

The  Jewish  and  Gentile  converts  in  every  place  were  much  addicted  to  it — 

St.  Paul,  studious  to  counteract  it  in  those  at  Rome,  shews  that  Christ, 
though  a  minister  of  the  circumcision,  intended  to  incorporate  the  Gentiles 
into  his  church — 

And  prays  for  both  parties,  that,  as  the  means  of  restoring  union  among 
themselves,  they  might  be  endued  with  more  grace — 

His  words  shew  us, 

I.  The  privileges  of  true   christians. 

The  world  forms  a  very  false  estimate  of  the  christian's  portion — 

And  christians  themselves  too  often  live  below  their  privileges — 

It  is  their  privilege  to  be  filled, 

1.  With  lively  joy. 

No  one  in  the  world  has  so  much  cause  for  joy  as  they 

Nor  is  their  joy  like  that  of  sinners,  which  soon  expires  in  spleen  and 
melancholy — Eccl.  vii.  6,  and  Prov.  xiv.  13. 

They  may  "  rejoice  evermore,"  and  that  too  with  "joy  unspeakable" — 

2.  With  abiding  peace. 

It  would  be  thought  by  many  that  "  peace"  should  have  preceded  "joy" — 

But  the  experience  of  God's  people  accords  exactly  with  the  scriptures — 
Compare  Isa.  Iv.  12,  with  the  text. 

Being  freed  from  the  torment  of  a  guilty  conscience,  they  have  peace  with 
God — Rom.  v.  1. 

Christ  has  both  purchased  for  them,  and  bequeathed  to  them,  his  peace, 
which  passeth  all  understanding — John  xiv.  27,  and  Phil.  iv.  7. 

Their  "  peace  may  well  be  as  a  river,  since  their  righteousness  is  as  the 
waves  of  the  sea" — Isa.  xlviii.  18. 

3.  Willi  assured  hope. 

This  is  the  fruit,  rather  than  the  root,  of  peace  and  joy — 

They  have  the  promise  and  oath  of  God  on  their  side — Heb.  vi.  17,  18. 


THE    HOLY    SPIRIT.  309 

And  have  already  received  in  their  souls  an  earnest  of  their  inheritance — 
Eph.  i.  14. 

Well  therefore  may  they  enjoy  a  confident  expectation  of  the  promised 
land — 

All  indeed  are  not  sufficiently  studious  to  "  walk  thus  in  the  light" — 

But,  what  the  apostle  prayed  for  on  the  behalf  of  all,  all  may  possess — 

The  apostle  further  directs  us, 

II.    HOW    WE    MAY    ATTAIN  THE     ENJOYMENT    OF    THEM. 

In  this  short  and  comprehensive  prayer  we  are  taught  to  seek  them. 

1.  From  God  as  the  fountain. 

God  in  Christ  is  the  "  God  of  hope,"  and  the  source  of  all  good — James 

i.  17. 

In  vain  will  be  the  use  of  other  means,  if  we  apply  not  to  him  in  prayer — 
But  nothing  is  too  great  for  God  to  give  to  the  believing  suppliant — 

2.  By  faith  as  the  means. 

We  can  receive  nothing  but  by  the  exercise  of  faith — James  i.  6,  7. 

But  "  in  believing  we  shall  be  filled  with  joy  and  peace" — 

It  is  faith  that  enables  us  to  realize  invisible  things — 

And,  by  experiencing  the  joy  of  faith,  our  hope  will  be  confirmed — Rom. 

v.  5. 

3.  Through  the  Holy  Ghost  as  the  agent. 

There  is  no  power  less  than  his  that  will  produce  these  things — 
The  whole   work  of  grace  is,  not  by  might  or  by  power,  but  by   God's 
Spirit — Zech.  iv.  6. 

He  will  afford  us  clear  discoveries  of  the  heavenly  glory — 

He  will  witness  to  us  our  adoption,  and  seal  us  with  God's  image — 1  Cor. 

i.  22. 

And  thus  while  he  forms  us  to  a  meetness  for  heaven,  he  gives  us  also  a 

foretaste  of  it  in  our  hearts — 

Infer,  . 

1.  How  much  happier  is  the  christian  than  others  even  in  this  world! 

2.  How  happy  will  he  be  when  he  shall  receive  these  communications 
from  the  Deity,  not  through  the  narrow  and  obstructed  channel  of  faith,  but 
immediately  at  the  fountain  head  ! 

3.  How  deservedly  will  they  be  left  destitute  of  this  happiness  hereafter, 
v/ho  now  five  the  pleasures  of  sin  their  decided  preference ! 


THE  HOLY  SPIRIT'S  APPLICATON  OF   THE   PROMISES   OF    SCRIPTURE. 

Ephesians  i.  13,  14.— In  whom  also  after  that  ye  believed,  ye  were  sealed  with  that  Holy 
Spirit  of  promise  which  is  the  earnest  of  our  inheritance  until  the  redemption  of  the  pur- 
chased possession  unto  the  praise  of  his  glory.     (P.) 

It  would  be  quite  foreign  to  our  present  purpose  to  enter  into  a  particular 
consideration  of  all  the  several  expressions  which  this  passage  of  scripture 
contains.  It  may  be  proper,  however,  to  observe,  that  the  sealing  of  the 
spirit  ot  which  the  apostle  here  speaks,  is  evidently  a  distinct  act  from  faith  : 
and  the  sealing  of  the  Holy  Spirit  appears  to  be  a  metaphorical  expression  to 
denote  that  the  same  divine  agent  who  had  implanted  in  tlioir  souls  a  princi- 
ple of  faith,  and  brought  this  principle  into  exercise,  had  likewise  produced 


310  THE    HOLY    SPIRIT. 

in  their  minds   an  assurance  of  their  interest  in  the  promisses  of  the  gospel, 
and  in  the  blessings  of  salvation  by  a  Redeemer. 

PRELIMINARY    OBSERVATIONS. 

1st  Obs. — That  there  is  such  a  being  as  the  Holy  Spirit,  how  else  are  we 
to  understand  the  following  passages,  and  others  of  a  similar  import,  which 
are  contained  in  the  word  of  God:  Gen.  vi.  3;  Prov.  i.  23:  Luke  xi.  13; 
John  vii.  37 — 40  ;  Rom.  viii.  16,  26;  Eph.  iv.  30. 

2nd  Obs. — That  the  Holy  Spirit  is  a  divine  person,  possessed  of  the 
names,  titles,  and  attributes  of  Deity,  the  great  author  of  divine  and  glori- 
ous works,  and  an  object  of  divine  adoration. 

3rd  Obs. — That  this  divine  Spirit  is  the  subject  of  many  revealed  and  pre- 
cious promises,  And  this  may  be  one  reason  why  he  is  called  in  the  text  the 
"Holy  Spirit  of  promise." 

4th  Obs. — That  a  true  and  saving  faith  in  Christ  is  the  special  gift  of  the 
divine  Spirit  a  principle  produced  by  his  gracious  operations  on  the  heart, 
and  ordinarily  effected  by  means  of  a  preached  gospel.  It  was  by  this  means 
the  Ephesians  were  brought  to  trust  or  believe  in  Christ.      Read  the  text. 

5th  Obs. — It  is  the  peculiar  office  of  the  Holy  Spirit,  to  carry  on  and  com- 
plete the  work  of  sanctification  in  those  who  believe,  and  to  comfort  their 
minds  by  a  sweet  und  spiritual  application  of  the  promises  of  grace  in  Christ 
Jesus  to  their  souls.  Such  was  the  comfort  imparted  to  the  Ephesians,  who, 
after  they  helieved,  were  sealed  with  the  Holy  Spirit  of  promise. 

6th  Obs. — That  it  is  a  matter  of  unspeakable  importance  to  know  and  be- 
lieve, on  substantial  evidence,  that  we  are  the  subjects  of  the  Spirit's  sancti- 
fying and  comforting  influences  ;  or,  in  other  words,  that  we  are  interested 
in  the  promises  of  scripture,  by  an  application  of  them  to  our  souls,  through 
the  agency  of  the  Holy  Spirit.     By  this  remark  we  are  led  to  inquire 

How  we  may  know  when  a  promise  of  scripture  is  applied  to  the  mind 
by  the  Holy  Spirit  ? 

This  is  an  inquiry  which  is  highly  interesting,  and  of  the  greatest  conse- 
quence ;  an  inquiry  on  which  many,  it  is  to  be  feared,  have  too  hastily  de- 
cided. They  have  cried,  "Peace,  peace  to  themselves,"  when  in  reality  they 
have  had  no  peace.  The  presumption  of  some,  and  the  enthusiasm  of  others, 
have  led  them  to  draw  conclusions  for  which  they  have  had  no  substantial 
evidences,  to  the  dishonor  of  God,  and  to  the  injury  of  their  own  souls. 
That  we  may  guard  against  those  dangerous  rocks  on  which  thousands,  alas  J 
have  split,  we  shall  do  well  to  remember,  that, 

No  attainments  in  religious  knowledge,  however  extensive,  which  are 
merely  speculative  and  natural,  will  warrant  us  to  conclude,  that  any  particu- 
lar promise  belongs  to  us. 

No  distinctions  of  birth  or  station  t  no  moral  virtues  or  moral  qualifications, 
however  amiable  and  praiseworthy  in  themselves,  can  authorize  us  to  believe 
that  this  or  the  other  promise  of  the  gospel  is  ours. 

No  external  profession  of  religion,  however  flaming  that  profession  may 
be,  is  of  itself  sufficient  to  entitle  us  to  what  may  be  termed  a  personal  and 
possessive  interest  in  the  promises  of  scripture. 

No  inward  suggestions  of  the  promises  of  scripture  to  the  mind,  howevei 
powerful ;  no  pretended  visions,  or  dreams,  or  revelations  from  heaven,  how- 
ever extraordinary,  can  lead  us  with  safety  to  conclude  on  a  spiritual  application 
of  the  promises  of  scripture  to  our  hearts.  Even  the  devil  may  bring  texts 
of  scripture  to  the  mind,  and  misapply  them  to  deceive  persons  ;  and  in  dreams. 


THE    HOLY    SPIRIT.  311 

and  visions,  and  revelations,  there  may  be  found  some  cheat  or  imposture  of 
die  devil ;  but  the  Spirit's  witness  to  the  heart,  suitable  to  the  revelations  in 
scripture,  cannot  deceive  us.  In  order,  therefore,  to  know  that  a  promise  of 
scripture  is  applied  to  the  heart  by  the  Holy  Spirit,  it  is  neeessary  to  ascer- 
tain, 

1st.  That  our  characters  answer  to  the  characters  of  those  who  have  a 
right  to  claim  an  interest  in  the  promises,  viz.  that  we  are  believers  in  Christ 
—that  we  are  real  christians — that  we  are  the  disciples  of  Christ  indeed. 
They  only  who  are  brought  to  believe  or  trust  in  Christ,  are  sealed  with  the 
«'  Holy  Spirit  of  promise." 

2nd.  To  know  that  a  promise  of  scripture  is  applied  to  the  mind  by  the 
Holy  Spirit,  we  must  be  led  to  see  our  need  of  his  assistance,  and  to  implore 
his  gracious  influences,  to  apply  to  our  hearts  those  promises  which  may  be 
suited  to  oui  particular  circumstances.  This,  it  appears,  was  the  conduct  of 
David  when  he  had  provoked  the  Holy  Spirit  to  withdraw  for  a  season  his 
comforting  influences.  He  humbly  draws  near  to  Cod  in  the  exercise  of 
prayer,  and  expresses  his  reliance  on  the  Spirit  of  grace  to  visit  him  again 
with  that  holy  jov  and  peace  in  believing  which  he  had  formerly  experienced; 
[see  Psalm  li.9— 13.]  And  the  apostle  Paul,  in  praying  for  the  Ephesians, 
declares  his  own  sentiments,  and  at  the  same  time  directs  them  in  what  man- 
ner they  should  act,  as  the  means  of  obtaining  and  enjoying  this  exalted  priv- 
ilege (Eph.  i.  15,  ad  finem.) 

3rd.  The  Holy  Spirit,  in  applying  the  promise  of  scripture  to  the  heart, 
enables  us  to  discover  a  similarity  between  our  state  and  the  state  of  those 
fur  whom  the  promises  are  expressly  designed.  For  example,  the  promises 
of  divine  forgiveness  are  made  to  the  subjects  of  true  evangelical  repentance, 
and  to  exciters  to  repentance  is  the  work  of  the  Spirit;  but  if  the  Spirit  has 
never  led  us  to  sorrow  for  sin  after  a  godly  sort,  we  can  have  no  right  to  the 
promises  of  pardoning  mercy.  Those  promises  of  scripture,  likewise,  which 
speak  of  the  special  favor,  protection,  and  love  of  God,  belong  exclusively 
to  those  who  are  enabled  to  fear  him,  to  make  him  their  trust,  and  to  set 
their  hope  in  him  and  love  him,  (Psalm  xxxi.  19;  xxvii.  14;  xviii.  30; 
xxxvii.  40;  xxxii  10  ;  cxii.  7.)  But  if  God  be  not  the  object  of  our  fear, 
and  confidence,  and  love,  these  promises  do  not  belong  to  us. 

4th.  In  the  application  of  a  promise  of  scripture  to  the  heart,  the  Holy 
Spirit  impresses  the  mind  with  a  conviction  that  the  promise  is  true,  and 
gives  the  6onl  a  persuasion  on  scriptural  grounds,  that  God  is  both  able  and 
willing  to  perform  it.  "  I  know,"  says  the  believer,  in  glancing  at  a  promise 
of  the'divine  word,  "  that  this  is  the  promise  of  God,  my  father  and  friend, 
with  whom  there  is  no  variableness  nor  shadow  of  turning.  To  his  people 
in  general  this  promise  belongs  ;  and  having  a  good  hope,  through  grace,  to 
believe  that  I  am  one  of  his  people,  this  gracious  promise  belongs  to  me." 

5.  We  may  know  that  a  promise  of  scripture  is  applied  to  the  mind  by  the 
Holy  Spirit,  when,  upon  a  strict  and  impartial  examination,  we  are  directed  to 
conclude,  that  we  are  possessed  of  those  several  qualifications  an  I  graces  of  the 
christian  life  which  are  inseparably;  connected  with  a  right  application  of  the 
promises  to  the  heart.  What  these  graces  are  the  apostle  particularly  enumer- 
ates, Gal.  v.  22, 23.  These  graces  are  not  the  causes,  but  the  necessary  eviden- 
ces of  an  interest  in  the  promises. 

6th.  There  is  ground  to  believe  that  we  are  interested  in  the  promises, 
when  our  general  conduct,  both  personally  and  relatively,  answers  to  the 
rules  and  obligations  prescribed  in  the  word  of  God.  "  Without  holiness," 
it  is  written,  "  no  man  shall  see  the  Lord ;"  and  if  no  man  without  holiness 


312  THE    HOLY    SPIRIT. 

shall  be  permitted  to  see  the  Lord  in  heaven,  no  man  without  holiness  can 
really  enjoy  the  promises  of  God  on  earth. 

Inferences. — Let  us  rejoice  in  the  promises  of  revelation,  and  bless  God 
for  them.  They  all  proceed  from  him,  are  made  sacred  by  an  oath,  and  rati- 
fied by  the  death  of  Christ. 

It  becomes  us  also  to  examine,  with  the  strictest  and  closest  attention, 
what  is  the  foundation  of  our  title  to  the  promises?  Do  we  judge  of  our  in- 
terest in  them  by  our  frames  am]  feelings,  or  by  the  evidences  of  a  work  of 
grace  in  our  souls?  O  let  us  beware  of  a  false  application  of  the  promises  ! 
To  misapply  them  is  exceedingly  dangerous. 

To  you  who  have  reason  to  hope  that  the  promises  are  yours,  but  whose 
minds  respecting  this  matter  are  yet  in  a  state  of  doubt  and  uncertainty,  it 
may  be  said,  because  you  are  thus  suffered  to  walk  in  darkness,  and  have  no 
light,  it  is  no  proof  that  you  are  uninterested  in  the  promises.  Many  good 
men  are  in  a  similar  state.  The  servants  of  God  do  not  all  attain  to  an  equal 
degree  of  assurance ;  but  it  is  what  you  should  seek  after,  and  never  be  sat- 
isfied without  it. 

Finally — Let  those  who  have  felt  and  enjoyed  the  application  of  the  pro- 
mises to  their  souls,  remember  their  obligations  to  sovereign  Mercy  ;  and 
"having  these  promises,  dearly  beloved,  cleanse  yourselves  from  all  filthiness 
of  the  flesh  and  spirit,  perfecting  holiness  in  the  fear  of  God." 


THE  WITNESS  OF  THE  SPIRIT. 

Rom.  viii.  16. — The   Spirit  itseif  beareth  witness  with  our  spirit,  that  we  are  the  childreH 

of  God.     (S.  S.) 

There  is  a  tribunal  before  which  we  must  all  appear  at  the  last  day — 

But  we  need  not  wait  till  that  time  to  ascertain  our  true  character — 

Every  man  has  a  tribunal  erected  in  his  own  bosom — 

The  conscience,  according  to  the  light  it  has  received,  accuses  or  excuses, 
those  who  will  listen  to  its  voice — 

This  is  common  to  heathens  as  well  as  christians — Rom.  ii.  15. 

But  God's  people  are  favored  with  the  additional  testimony  of  the  Holy 
Spirit — 

Of  this  the  apostle  speaks  in  the  passage  before  us — 

We  shall  endeavor  to  shew, 

I.   What  is  the  witness  here  spoken  of. 

Witnesses  imply  a  doubt  of  the  thing  which  is  to  be  confirmed — 

The  thing  to  be  ascertained  here  is,  "  That  we  are  the  children  of  God"— 

Respecting  this,  many  are  in  suspense  all  their  days — 

But  God  has  provided  means  for  the  removal  of  these  doubts — 

He  has  been  pleased  to  give  us  the  witness  of  his  Spirit. 

1.  Through  the  medium  of  rational  deduction. 

We  may  judge  of  our  state  by  comparing  it  with  the  declarations  of 
scripture — 

God  has  given  many  marks  and  characters  of  his  own  people — e.  g.  1 
John  iii.  10. 

We  may  examine  by  these  how  far  our  practice  corresponds  with  our  duty— 

And  know  from  the  testimony  of  an  enlightened  conscience  our  real  state 


THE    HOLY    SPIRIT. 


313 


This  is  a  scriptural  way  of  judging — 

St.  Paul  used  it;*  and  exhorts  us  to  use  it — 2  Cor.  xiii.  5. 

St.  Peter  represents  the  attainment  of  this  as  a  principal  part  of  our  bap- 
tismal engagement — 1  Peter  iii.  21. 

St.  John  also  assures  us,  that  this  is  the  way  in  which  God  would  have  us 
to  know,  our  state — t 

2.  In  a  way  of  immediate  impression. 

The  Spirit,  as  a  "  Spirit  of  adoption,"  testifies  to  the  believer's  soul,  that 
he  belongs  to  God — 

Not  that  this  testimony  is  given  without  any  reference  to  the  scripture- 
Yet  it  is  imparted  in  a  more  instantaneous  manner,  and  in  a  far  higher  de- 
gree, at  some  times  than  at  others —  ^ 

God  by  his  Spirit  sometimes  "  sheds  abroads  his  love  in  the  heart  in  such 
a  measure,  and  shines  so  clearly  on  the  work  he  has  already  wrought  there, 
as  to  convey  immediately  a  full  persuasion  and  assurance  of  an  interest  in 
his  favor —  . 

As  by  "the  sealing  of  the  Spirit"  he  stamps  his  own  imacje  on^his  chil- 
dren for  the  conviction  of  others,  so  by  "  the  witness  of  the  Spirit"  he  testi- 
fies of  their  adoption  for  the  more  immediate  comfort  of  their  own  souls— 

These  manifestations  are  vouchsafed,  for  the  most  part,  to  prepare  the  soul 
for  trials,  to  support  it  under  them,  or  to  comfort  it  after  them — 

But  they  cannot  be  explained  for  the  satisfaction  of  others — 

Yet  may  they  be  sufficiently  proved  from  scripture  to  be  the  privilege  and 
portion  of  true  believers — % 

To  guard  the  doctrine  against  every  species  of  delusion,  we  shall  shew, 

II.  HOW  TO  DISTINGUISH  IT  FROM  ALL  FALSE  AND  ENTHUSIASTIC  PRE- 
TENTIONS. .  ,  . 

Many,  it  must  be   confessed,   have   pretended  to   this   witness   on   false 

grounds — 1| 

And  Satan  is  ready  enough  to  help  forward  such  delusions— 

But  the  witness  of  the   Spirit  may  be  distinguished  from  all  enthusiastic 

pretentions  to  it,  if  we  consider  attentively — 

1.  What  precedes  it. 

Conviction  of  our  lost  estate— faith  in  the  Redeemer— and  devotedness  to 
God  as  our  rightful  Sovereign,  must  precede  it — 

If  we  have  not  these  things,  we  cannot  be  God's  children;  and  we  may 
be  sure  the  Spirit  will  never  attest  a  falsehood — 

2.  What  accompanies  it.  , 

Humility  of  mind— a  jealous  fear  of  ourselves— and  a  love  to  the  weakest 
of  God's  people,  attended  these  divine  communications — 

*He  knew  that  God  required  real  integrity  of  heart.  Psa.  li.  6.  He  therefore  labored 
to  attain  it,  Acts  xxiv.  16.  He  had  the  testimony  of  his  conscience  that  he  had  attained  it, 
Heb.  xiii.  18.     And  this  testimony  was  a  ground  of  joy  before  God    2  Lor.  l.  U. 

+We  cannot  convey  to  any  man  a  just  idea  of  sensations  which  he  has  never  felt;  they 
must  be  experienced  La  order  to  be  understood.  The  work  of  the  Spirit  in  regeneration  « 
not  fully  understood  even  by  those  who  are  the  subjects  of  it,  notwithstanding  its  erterts  are 
as  visible  as  those  of  the  wind,  John  iii.  8.  We  cannot  expect,  therefore,  that  tins  iai  im- 
ble  operations  should  be  more  intelligible  to  those  who  have  never  experienced  them  at  all. 

^fSee  W  Viii.  15.  2  Cor.  I  21,  22;  and  Eph.  iv.  30;  which  clearly  shew,  thattha 
Holy  Spirit  docs  operate  on  the  souls  of  God's  people,  and  perform  towards  them  the  office 
both  of  a  sanctifier  and  a  comforter.  . 

HSo.ne  have  fancied  that  the  Spirit  witnessed  their  adoptiqn  because  they  have  had  a  sin- 
gular dream,  or  a  portion  of  scripture  has  been  suddenly  and  strongly  impressed  upon  then 
minds   or  they  have  enjoyed  peculiar  comfort  in  their  souls. 
40 


314  THE    HOLY    SPIRIT. 

Whereas  pride  and  conceit,  with  a  presumptuous  confidence,  and  a  con- 
tempt of  others,  are  ever  found  in  deluded  enthusiasts — 

3.   What  follows  it. 

Manifestations  of  God  to  the  soul  always  produce  zeal  in  his  service — vic- 
tory over  sin — and  a  longing  for  the  enjoyment  of  him  in  heaven — 

But  supineness,  subjection  to  evil  tempers,  and  a  forgetfulness  of  the  eter- 
nal world,  generally  characterize  the  self-deceiving  professor — 

Let  every  one  therefore  examine  his  pretentions  by  these  marks 

Address, 

1.  Those  who  know  nothing  of  this  testimony  of  the  Spirit. 

You  probably  do  not  understand  the  regenerating  influences  of  the  Spirit; 
and  yet  you  see  them  manifested  in  the  lives  of  many  around  you — 

Do  not  then  condemn  the  witness  of  the  Spirit  merely  because  you  cannot 
comprehend  it — 

Rather  pray  to  God  that  you  yourselves  may  be  his  children — 

In  this  way  you  may  hope  that  the  Spirit  will  testify  of  your  adoption — 

2.  Those  who  profess  to  have  received  it. 

A  delusion  in  this  is  above  all  things  to  be  guarded  ag?  nst — 
If  your  dispositions  be  habitually  bad,  your  pretensions  are  all  a  delusion — 
Where  the  witness  of  the  Spirit  is,  there  will  the  fruits  also  of  the  Spirit 
be— 

3.  Those  who  long  to  receive  it. 

To  have  the  full  witness  of  the  Spirit  is  desirable,  but  not  necessary — • 
It  is  a  great  mercy  if  we  enjoy  his  lower  attestations  in  a  good  conscience — 
Let  us  labor  to  serve  God,  and  leave  to  him  the  time,  manner,  and  degree, 
in  which  he  shall  reveal  himself  to  us — 

4.  Those  who  now  enjoy  this  witness. 

The  manifestations  of  God  to  the  soul  are  a  very  heaven  upon  earth — 
Let  them  therefore  be  duly  esteemed  and  diligently  improved — 
But  beware  lest  you  "  grieve  the  Spirit  by  whom  you  are  sealed" — 
Be  looking  forward  with  increasing  earnestness  to  your  inheritance — 
And  while  you  enjoy  the  inward  witness  that  you  are  the  children  of  God, 
let  the  world  have  an  outward  evidence  of  it  in  your  lives. 


THE  SEALING  OF  THE  SPIRIT. 

Eph.  i.  13,  14. — In  whom  also  after  that  yc  believed,  ye  were  sealed  with  the  Holy  Spirit 
of  promise,  which  is  the  earnest  of  our  inheritance,  until  the  redemption  of  the  purchased 
possession,  unto  the  praise  of  his  glory.     (S.  S.) 

The  blessings  which  we  receive  through  Christ  are  innumerable — 

Many  are  mentioned  in  the  preceding  part  of  this  chapter — 

One  of  the  last  and  greatest  blessings  which  we  receive  in  this  life,  is  the 
sealing  of  the  Holy  Spirit — 

This  was  vouchsafed  to  many  of  the  saints  at  Ephesus — 

We  shall  shew, 

1.   What  the  sealing  of  the  Spirit  is. 

The  metaphor  of  sealing  conveys  no  inadequate  idea  of  the  Spirit's  opera- 
tions. 


THE    HOLY    SPIRIT.  315 

A  seal  stamps  its  own  image  on  the  wax  that  is  impressed  by  it;  and  marks 
the  thin?  sealed  to  be  the  property  of  him  that  sealed  it — 

And  the  Holy  Spirit  forms  all  the  lineaments  of  the  divine  image  on  the 
soul  that  is  sealed  by  him;  and  shews  that  it  belongs  to  God — 

Bit  the  text  itself  affords  us  the  best  explanation  of  this  term. 

The  future  inheritance  of  the  saints  consists  in  a  perfect  conformity  to 
God's  image,  and  a  perfect  enjoyment  of  his  love — 

The  sealing  of  the  Spirit  is  ap  •■earnest  of  that  inheritance,"  or,  in  other 
words,  a  par!  of  that  inheritance  already  vouchsafed  to  the  soul,  and  a  pledge 
that  the  remainder  shall  in  due  time  be  given  to  it — 

This  gif|  of  the  Spirit  is  to  be  continued  to  the  church  till  the  final  con- 
summation of  all  things — * 

The  experience  of  individuals  may  vary  with  respect  to  it;  but  there  shall 
always  be  some  in  the  church  who  possess  and  enjoy  it — 

We  are  also  informed  respecting, 

II.  The   manner  in   which   it  is  effected. 
The  agent  is  none  other  than  the  Holy  Giiost. 

It  is  not  in  man's  power  to  sanctify  his  own  soul — 

Nor  can  any  one  assure  himself  that  he  is  the  Lord's — 

To  impart  these  blessings  is  the  prerogative  of  God  alone — 2  Cor.  i. 
21,  22. 

The  subjects  of  this  work  are  true  believers. 

An  unbeliever  cannot  possibly  be  sealed  ;  because  the  Holy  Spirit  would 
never  mark  those  as  God's  property,  who  do  not  really  belong  to  him — ; 

Nor  are  persons  usually  sealed  on  their  first  believing  in  Christ — 

This  higher  state  of  sanctification  and  assurance  is  reserved  for  those,  who, 
"after  liaving  believed,"  have  maintained  a  close  walk  with  God — 

Thev  must  first  be  "  in  Christ,"  and  then  for  Christ's  sake  this  benefit 
shall  be  vouchsafed  unto  them — 

The  means  by  which  it  is  effected,  are  the  promises. 

We  do  not  presume  to  limit  the  Spirit's  operations — 

But  his  usual  method  of  sealing  is  by  applying  the  "promises"  to  the 
soul — 1  Cor.  ii.  4  ;   1  Thes.  i.  5. 

Of  themselves,  the  promises  can  accomplish  nothing;  but,  through  his 
divine  power,  they  have  a  comforting  and  transforming  efficacy — 2  Pet.  i.  4. 

The  apostle  further  specifies, 

III.  Its  proper  tendency  and  operation. 

The  sealing  of  the  Spirit  will  never  elate  a  man  with  pride. 

It  may  seem  indeed  that  such  distinguishing  mercies  would  paff  us  up — 

But  their  invariable  effect  is  to  humble  those  who  receive  them — 

All  the  saints  of  old  abased  themselves  in  proportion  as  they  were  favored 

of  God — Job  xlii.  5,  6,  and  Isa.  6,  5. 

Nor  can  there  be  any  stronger  evidence  that  a  work  is  not  of  God,  than  its 

producing  a  contrary  effect  upon  us — 

It  is  intended  solely  to  honor  and  glorify  God. 

Every  work  of  grace  should  lead  the  mind  to  God  as  the  author  of  it — 
And  the  more  exalted  the  mercy,  the  more  powerful  should  this  effect  be — 
Now  this,  above  all,  administers  to  us  the  greatest  cause  of  thankfulness — 
And  will  certainly  incline  us  to  love  and  serve  him  from  whom  it  has  been 

derived — 

*The  church  is  Christ's  "purchased  possession,"  Acts  xx.  28.  And  its  complete  "  re- 
demption'' from  all  the  penal  effects  of  sin  will  be  at  the  day  of  judgment,  Horn.  viii.  23. 


316  good  angels. 

Address. 

1.  To  those  who  are  ignorant  of  this  sublime  subject. 

To  many,  alas  !  the  sealing  of  the  Spirit  is  mere  foolishness — 
But  those  who  account  it  so,  "  speak  evil  of  things  that  they  understand 
not"— 

Let  us  seek  to  experience  it  ourselves,  instead  of  censuring  those  who  do — 

2.  To  those  who  desire  to  be  sealed. 

God  is  willing  to  bestow  this  blessing  on  all  who  seek  it — 

If  we   possess  it  not,  we  should  enquire  what  there  is  in  us  which  has 

occasioned  God  to  withhold  it  from  us — 

And  live  more  on  the  promises,  that  by  them  it  may  be  imparted  to  our 

souls — 

3.  To  those  who  are  sealed. 

What  a  mercy  is  it,  that  you,  who  might  long  since  have  been  sealed  for 
condemnation,  have,  according  to  the  good  pleasure  of  God,  been  sealed  for 
heaven ! 

Be  thankful  to  God  for  this  unspeakable  gift — 

Be  careful  top  that  you  grieve  not  him  by  whom  you  have  been  sealed — 
Eph.  iv.  30. 

But  improve  the  promises  yet  further  for  your  progressive  advancement  in 
true  holiness — 2  Cor.  vii.  1. 


CHAPTER   VI. 

GOOD    ANGELS. 

THE  NATURE  AND  MINISTRY  OF  ANGELS. 

Psalm  xxxiv.  7. — The  angel  of  the  Lord  encampeth  round  about  them  that  fear  him,  and 

delivereth  them.     (H.) 

This  psalm  is  supposed  to  have  been  penned  by  David  when  he  changed 
his  behavior  before  Achish,  the  king  of  Gath,  called  in  the  title  of  this  psalm, 
Abimelech,  this  being  a  common  name  for  all  the  kings  of  the  Philistines  ; 
as  Pharaoh  was  common  to  the  kings  of  Egypt ;  and  as  Caesar  was  common 
to  the  Roman  emperors.  The  history  of  David's  situation  is  recorded.  1 
Sam.  xxi.  10.  The  means  of  his  deliverance  is  particularly  noticed,  in  the 
text  and  context.  He  prayed  to  his  God.  Verse  4-6.  His  friends  also 
prayed  for  him.  Verse  5.  And  the  angels  of  God  encamped  round  about 
him.  The  angel,  or  angels  of  the  Lord  encampeth  round  about  them  that 
fear  him,  &c.  Such  is  the  love  of  God  to  his  children,  that  he  appoints 
many  ano-els,  on  particular  occasions,  no  less  than  a  host,  enough  to  form  an 
encampment,  to  save  his  servants.     I  shall, 

I.  Offer  a  few  remarks  relative  to  those  beings  who  tend  the 
righteous,  and, 

1.  They  are  real  beings,  not  imaginary  beings,  or  apparitions  only.  This 
was  the  error  of  the  Sadducees.  Acts  xxiii.  8.  But  the  scripture  declares 
them  to  have  a  personal  subsistence.  Hence  they  are  said  to  be  sent  forth. 
Heb.  i.  14.     They  are  spirits  that  speak.     Acts  x.  19.     They  are  living 


GOOD    ANGELS.  317 

creatures  ;  Ezek.  i.  5  ;  by  which  are  meant  angels,  as  they  are  called  cheru- 
bim. Ezek.  x.  16.  Ami  they  are  called  authorities  and  powers.  1  Peter 
iii.  22.  And  as  such  possessing  understanding  and  will;  and  they  do  such 
things  as  none  but  reasonable  agents  can  do.  They  admire  God's  wisdom. 
Eph°  iii.  10.  They  converse  with  each  other;  and  excite  each  other  to 
glorify  God.     Isa.  vi.  3. 

2.  They  are  secondary  beings.  Some  heathen  philosophers  supposed  the 
angels  to  be  co-eternal  with  God;  but  this  cannot  be.  There  cannot  be  but 
one  first,  one  eternal  Being.  This  is  God's  prerogative.  Heb.  i.  12.  God 
created  them.  Col.  i.  15.  In  one  of  the  six  days,  during  which  all  things 
were  created.  Exod.  xx.  11.  For  before  the  seventh  day,  the  heavens  and 
all  the  hosts  thereof,  were  created.  Gen.  ii.  1,  2.  The  stars  are  the  hosts 
of  that  heaven  which  we  behold;  but  the  angels  are  the  hosts  of  the  third 
heaven,  which  to  us  on  earth  is  invisible;  they  are  so  called.  Neh.  ix.  0. 
They  were  created  before  the  earth ;  therefore  before  the  third  day  of  the 
week,  for  on  that  day  the  earth  was  created,  when  the  sons  of  God  shouted 
for  joy.  Job  xxxviii.  7.  In  the  Septuagint,  it  is  all  the  angels.  It  is  pro- 
bable they  were  created,  with  the  light,  on  the  first  day  of  the  week,  hence 
calleil  morning  stars,  not  only  stars,  in  respect  to  their  brightness  and  glory, 
but  morning  stars,  as  being  formed  in  the  morning,  the  very  beginning  of 
creation. 

3.  They  are  most  excellent  and  glorious  creatures.  Man  is  the  most  ex- 
cellent creature  upon  earth;  but  inferior  to  angels  even  in  his  best  estate. 
Ps.  viii.  5.  Solomon  calls  them  higher  than  the  greatest  tyrants  that  oppress 
the  earth.  Eccl.  v.  8.  Of  all  creatures,  they  most  resemble  God.  They 
resemble  God  in  being  spiritual  beings,  not  clothed  with  flesh  and  blood  as 
we  are.  They  are  immortal  beings,  and  what  they  now  are,  they  shall  ever 
be.  They  are  wise  and  knowing,  as  it  respects  nature  and  the  affairs  of  the 
world.  Dan.  x.  13.  And  their  natural  knowledge  is  increased  by  the  ex- 
perience of  near  six  thousand  years.  They  also  possess  a  great  deal  of  re- 
vealed knowledge  concerning  the  scriptures.  Dan.  x.  21.  Also  concerning 
individuals  before  they  are  born.  Dan.  xi.  6.  Hence  they  are  said  to  be 
full  of  eyes.  Rev.  iv.  6.  Eyes  behind,  knowing  what  is  past,  and  eyes  be- 
fore, knowing  what  is  to  come.  They  are  holy  beings,  called  holy  ones. 
Dan.  iv.  17.  Holy  angels.  Matt.  xxv.  31.  Angels  of  light.  2  Cor.  xi. 
14.  All  these  things  show  that  the  angels,  of  all  other  creatures,  most  re- 
semble God. 

4.  They  are  very  numerous.  They  are  called  a  great  company.  Psa. 
lxviii.  11.  There  are  thousands  of  them,  ver.  17.  The  chariots  of  God  are 
twenty  thousand,  even  thousands  of  angels  ;  nay,  there  are  millions  of  them. 
Dan.  vii.  5-10;  Rev.  v.  11.  Nay,  they  are  innumerable.  Heb.  xii.  22. 
Bildad  asks,  is  there  any  number  of  his  armies?  Job  xxv.  3.  Christ  tells 
Peter  that  he  could  call  to  his  assistance  twelve  legions  (a  legion  is  6,066)  of 
angels,  which  was  equal  to  the  amount  of  the  whole  Roman  army.  God 
can  spare  multitudes  of  angels  to  the  assistance  of  his  servants. 

5.  They  are  very  powerful.  They  excel  in  strength.  Ps.  ciii.  20.  They 
are  called  mighty  angels.  2  Thes.  i.  7.  One  angel  is  able  to  destroy  all  the 
men  in  the  world.  Their  great  power  is  manifest  by  what  they  have  done. 
Iron  gates  cannot  stand  before  them.  Acts  xii.  10.  An  angel  can  make  the 
earth  shake  ;  Matt,  xxviii.  2  ;  and  occasion  a  most  terrible  destruction  in  a 
short  time,  as  in  the  case  of  the  first-born  in  Egypt:  the  army  of  Senache- 
rib :  Sodom  and  Gomorrah,  &c. 


318  GOOD    ANGELS. 

6.  They  are  orderly.  Hence  called  an  host,  or  an  army.  It  is  certain 
that  some,  in  their  employment  and  office,  are  superior  to  others.  There  are 
some  who  are  captains  and  leaders  of  others,  who  follow  them.  The  text 
says,  the  angel  of  the  Lord  encampeth,  &c.  One  angel  cannot  make  a  camp, 
but  many  can,  under  the  conduct  of  one,  as  doubtless  was  the  case  here. 
One  particular  angel  announced  the  birth  of  Christ.  Luke  ii.  9.  And  a 
multitude  under  his  conduct,  praised  God  upon  the  occasion,  ver.  13.  The 
scriptures  speak  not  only  of  angels,  but  also  of  archangels  :  these  are  styled 
chief  princes.  Dan.  x.  13.  We  have  the  names  of  one  or  two.  One  is 
named  Michael;  Dan.  xii.  1  ;  Jude  9;  1  Thes.iv.  16;  who  seems  to  be  the 
chief  of  all  the  angels  and  arch-angels  of  God,  and  who  by  a  way  of  emi- 
nence is  called  the  archangel,  and  the  great  prince.  Dan.  xii.  1.  They  are 
supposed  to  be  seven  in  number,  signified  by  the  seven  lamps  in  the  temple, 
before  the  merev  seat.  Zech.  iv.  10.  Hence  John  spe  dvs  of  the  seven 
spirits  of  God,  &c.  Rev.  v.  6.  Who  are  called  seven  angels.  Rev.  viii.  2. 
These  seem  to  be  the  general  inspectors  of  the  whole  world,  and  thence  are 
said  to  be  sent  forth  into  all  the  earth. 

7.  They  are  all  at  God's  disposal.  Hence  called  the  angels  of  the  Lord, 
angels  of  God,  and  spirits  of  God:  they  are  sometimes  called  the  spirits  of 
the  Lord.  1  Kings  xviii.  12  ;  Acts  viii.  39.  He  is  their  great  head  and  lea- 
der, and  is  hence  called,  the  Lord  of  Hosts.  They  stand  in  his  presence. 
Luke  i.  19.      And  do  his  pleasure.     Ps.  ciii.  20. 

II.   Consider  who  are  the  objects  or   their  attention  and  care. 

1.  The  world  in  general.  Many  great  men  have  been  wonderfully  pro- 
tected and  delivered  by  the  angels  of  God,  out  of  respect  to  the  church  and 
people.  This  was  the  case  with  Darius,  the  Persian  emperor;  Dan.  xi.  1  ; 
also  Alexander  the  Great;  and  neither  of  them  feared  God;  but  they  were 
God's  instruments  to  accomplish  his  designs  in  the  world,  and  as  such,  pro- 
tected and  delivered  by  angels. 

Great  mercies  and  judgments  are  dispersed  by  them.  They  are  as  a  lamp 
to  the  righteous,  to  light  and  direct  them  ;  and  as  coals  of  fire  to  the  wicked, 
to  punish  and  consume  them.  David  expected  they  would  punish  his  ene- 
mies. Psa.  xxxv.  5,  6.  Sodom  was  destroyed  by  them.  Gen.  xix.  13. 
Seventy  thousand  Israelites  fell  by  the  plague,  which  was  brought  upon  them 
by  an  angel.  2  Sam.  xxiv.  10.  When  Jerusalem  was  to  be  destroyed,  the 
angels  forsook  it,  and  a  voice  was  heard  saying,  let  us  go  hence.  And  Taci- 
tus reports  that  in  Jerusalem  there  was  a  voice  heard,  greater  than  human, 
saying  the  gods  are  departed  from  this  place.  The  trumpets  in  the  Revela- 
tion, signifying  judgments  on  the  Roman  empire,  were  sounded  by  angels; 
and  the  vials,  denoting  judgments  on  the  papal  power,  are  poured  out  by  an- 
gels, because  these  things  are  effected  by  their  ministry. 

In  times  of  war  wonderful  victories  are  obtained  by  their  invisible  agency. 
They  occasioned  the  sound  in  the  mulberry  trees,  through  which  David  ob- 
tained the  victory.  2  Sam.  v.  24.  See  also,  2  Kings  vii.  6.  The  angels 
fought  against  the  king  of  Persia.  Dan.  xi.  20.  No  wonder  that  the  incon- 
siderable number  of  Grecians  routed  and  destroyed  the  Persian  army,  which 
consisted  of  several  millions,  when  the  angels  fought,  against  them. 

The  great  revolutions  which  happen  in  the  world  are  effected  by  their  min- 
istry ;  when  the  living  creatures  went,  then  the  wheels  went  with  them.  The 
world  moved  as  the  angels  of  God  moved.  They  deposed  Nebuchadnezzar, 
and  gave  his  crown  to  another.  Dan.  iv.  17.  When  Belshazzer  was  slain, 
Babylon  taken,  &c,  it  was  by  their  agency.  An  angel  wrote  the  hand-writing 
on  the  wall,  intimating  to  the  king  and  his  nobles  the  fate  which  awaited  them 


GOOD     ANGELS.  319 

When  Darius  got  the  empire,  an  angel  assisted  him  to  keep  it.  Dan.  xi.  1. 
The  great  revolution  which  took  place  in  the  world  at  the  conversion  of 
Constantine  the  Great,  was  brought  about  by  angels.  Rev.  xii.  7.  Thus 
we  see,  that  this  visible  world  is  by  God's  appointment  governed  by  the  in- 
visible world. 

2.  The  church  of  God.  This  might  be  signified  by  the  cherubim  on  the 
curtains  belonging  to  the  tabernacle.  Exod.  xxvi.  1.  Also  by  the  cherubim 
on  the  walls  of  the  temple.  They  promote  the  salvation  of  the  church. 
Heb.  i.  14.  An  angel  directed  Peter  to  Cornelius  and  his  family.  Acts  x. 
30.  Paul  and  others  were  directed  by  an  angel  to  preach  in  Macedonia. 
Acts  xvi.  9.  When  Jerusalem  was  besieged  by  the  Assyrians,  it  is  said  the 
angel  of  the  Lord  went  out,  and  smote  the  camp  of  the  Assyrians.  1  Kings 
xix.  35.  From  which  it  appears,  that  an  angel  did  reside  in,  and  preside 
over  that  city,  where  the  temple  was,  who,  upon  this  occasion  went  out  of 
it.  So  then,  as  one  observes,  angels  are  the  guard  of  the  queen  of  heaven, 
the  Lamb's  wife. 

3.  Individuals  who  fear  God  ;  such  are  the  objects  of  their  particular  and 
special  care.  They  preserve  them  from  many  evils,  which  otherwise  would 
befal  them.  Ps.  xci.  11,  12.  They  journey  with  them  and  protect  them. 
Gen.  xxviii.  12;  xxxii.  1,  2.  Paul  experienced  this.  Acts  xxvii.  23,  24. 
An  angel  appeared  for  Israel  against  Balaam.  Numb.  xxii.  32.  And  for 
Elisha  against  the  king  of  Syria.     2  Kings  vi.  17. 

They  convey  positive  blessings,  by  assisting  God's  servants  in  their  un- 
dertakings ;  as  in  the  case  of  Darius  already  mentioned,  although  he  did  not 
fear  God  ;  and  in  the  case  of  Abraham's  servant  for  the  bood  of  his  family. 
Gen.  xxiv.  40.  Also,  by  instructing  them,  as  in  the  case  of  Dan.  ix.  22  ; 
and  Zech.  i.  9.  And  the  shepherds;  Luke  ii.  10.  And  Mary;  John  xx. 
12.  And  Elijah;  2  Kings  i.  15.  And  Hagar  ;  Gen.  xvi.  9.  An  angel 
smote  Zechariah  for  his  unbelief.  Luke  i.  20.  And  doubtless,  they  visit 
God's  children  with  diseases,  to  correct  them  for  some  sin  they  have  been 
guilty  of. 

They  have  a  great  influence  upon  the  minds  of  men.  Evil  angels  can 
suggest  evil  thoughts  into  the  mind ;  see  the  case  of  Judas.  John  xiii.  2. 
Also  Ahab.  1  Kings  xxii.  22.  So  also  good  angels  influence  the  minds  of 
good  men  :  and  although  all  good  thoughts  are  originally  from  God,  yet  he 
makes  use  of  the  ministry  of  angels  for  this  purpose. 

They  stood  by  good  men  in  their  afflictions,  to  strengthen  and  comfort 
them.  It  was  so  with  our  Lord,  in  his  temptation;  Matt.  iv.  11;  and  in 
his  agony  ;  Luke  xxii.  43  ;  also,  Isaiah  vi.  7  ;  and  with  many  of  the  mar- 
tyrs, in  the  days  of  popery  ;  the  angels  standing  by  them,  and  quenching  the 
violence  of  the  fire. 

Angels  appear  in  due  time  to  deliver  them.  See  the  case  of  Lot  and  his 
family.  Gen.  xix.  16.  Also,  Daniel  vi.  22.  And  Peter;  Acts  xii.  11. 
And  the  apostles.     Acts  v.  19. 

They  do  not  forsake  good  men  at  death,  but  carry  them  to  heaven  :  it  was 
so  with  Elijah.  2  Kings  ii.  11.  And  Lazarus.  Luke  xvi.  22.  The  souls 
of  good  men  pass  through  the  devil's  territory,  the  air,  but  they  are  safe  un- 
der the  convoy  of  angels. 

They  will  collect  all  the  righteous  together  at  the  great  day,  in  order  to  a 
happy  meeting  with  their  Lord.     Matt.  xxiv.  31  ;  xiii.  41. 

They  will  also  associate,  and  join  with  the  redeemed  of  the  Lord,  in  cel- 
ebrating the  praises  of  God  and  the  Lamb  for  ever  and  ever.  Rev.  vii.  9 — 
12. 


320  GOOD    ANGELS. 

III.  What  is   necessary  on  our  part  that  we  may  enjoy  the  benefit  of 

THEIR    PROTECTION. 

1.  We  must  endeavor  after  an  interest  in  Christ;  for  all  the  angels  are  at 
his  command.  It  is  through  his  mediation  that  we  obtain  the  benefit  of  their 
ministry.  John  i.  51.  If  we  are  Christ's,  all  things  are  ours,  even  the  an- 
gels of  God. 

2.  We  must  be  careful  to  walk  in  the  fear  of  the  Lord ;  for  his  angels  en- 
camp about  such,  says  our  text;  this  was  Cornelius'  character;  and  while 
he  was  praying,  an  angel  came  to  him.  Acts  x.  2,  3.  Also  of  Daniel,  who 
was  favored  in  the  same  way.  Dan.  ix.  20,  21.  See  how  those  who  fear- 
ed God  were  preserved.     Ezek.  ix.  4 — rG. 

3.  Let  us  imitate  the  angels  in  doing  all  the  good  we  can,  in  every  station 
or  relation  ;  both  to  the  world  and  the  church.  We  should  strive  to  do  the 
will  of  God  on  earth,  as  the  angels  do  in  heaven. 

4.  Let  us  remember  that  the  eyes  of  angels  are  upon  us ;  they  witness  all 
our  actions.  Eccl.  v.  6.  They  are  present  at  our  assemblies.  1  Cor.  xi. 
10.  Let  us  remember  these  things  and  act  accordingly,  and  we  shall  soon 
associate  with  them  in  the  walks  of  the  paradise  of  God.     Zech.  iii.  7. 


MINISTERING  SPIRITS. 

Heb.  i.  14. — Are  they  not  all  ministering  spirits,  sent  forth  to  minister  for  them  who  shall 
be  heirs  of  salvation  ?     (Sk.) 

Man  is  naturally  an  inquisitive  creature ;  and  under  the  influence  of  an 
intense  thirst  for  the  acquisition  of  knowledge,  he  is  led  to  ask  questions, 
read  books,  pursue  studies,  and  use  all  the  means  that  can  augment  his  stock 
of  information.  On  all  the  topics  connected  with  our  interests  as  citizens  of 
the  world,  we  gain  ample  information  by  perusing  the  works  of  men  ;  but 
the  Bible  is  the  chief  medium,  through  which  information  on  religious  sub- 
jects is  freely  and  circumstantially  communicated.  Some  of  those  subjects 
are  frequently  brought  forward,  largely  discussed,  and  pointedly  insisted  on; 
others  are  only  incidentally  mentioned,  as  they  do  not  form  essential  parts  in 
the  economy  of  human  redemption.  The  text  refers  to  one  of  those  subjects  ; 
and  though  our  salvation  might  have  been  secured,  even  if  we  had  never 
known  it,  yet  it  cannot  be  uninteresting  to  men  in  general;  and  it  is  pecu- 
liarly calculated  to  administer  comfort  to  every  pious  soul.  We  will  there- 
fore consider, 

I.  The  nature  of  angels; — they  are  spirits.  Many  of  the  ancient 
philosophers,  and  not  a  few  of  the  christian  fathers,  believed  that  angels  were 
clothed  with  some  kind  of  bodies  composed  of  the  purest  particles  of  mat- 
ter, which  they  called  cetherial;  but  the  scriptures  speak  of  them  as  spirits, 
Psa.  civ.  4.  As  spirits  they  possess  natural  and  moral  perfections  ;  of  the 
former,  they  have  1st,  understandings,  clear  and  comprehensive.  Their 
knowledge  is  vastly  extended  :  the  wisdom  of  an  angel  is  proverbial.  David 
was  said  to  be  as  an  angel  of  the  Lord,  to  discern  good  and  bad  ;  and  wise, 
according  the  wisdom  of  an  angel,  2  Sam.  xiv.  17 — 20.  The  angels  know 
much  of  God,  they  behold  the  displays  of  his  glory,  they  are  his  ministers 
to  do  his  pleasure;  they  are  acquainted  with  his  works,  they  sang  together, 


GOOD    ANGELS.  321 

and  shouted  for  joy  when  the  foundations  of  the  earth  were  laid,  Job.  xxxviii. 
7.  And  they  know  much  of  what  is  doing  in  the  world.  2.  As  spirits  they 
possess  great  power;  David  declares,  "they  excel  in  strength,"  Psa.  ciii. 
20.  We  deem  that  man  the  strongest,  who  can  put  in  motion  the  largest 
quantity  of  matter;  what  cannot  an  angel  do?  It  is  generally  thought,  that 
the  immense  slaughter  of  all  the  first-born  of  Egypt  was  accomplished  by 
an  angel.  The  hundred  and  eighty-five  thousand,  of  the  army  of  Sen- 
nacherib, that  fell  in  one  night,  were  slain  by  an  angel,  2  Kings  xix.  35.  It 
was  an  angel  that  inflicted  the  pestilence  upon  Israel,  when  seventy  thousand 
were  cut  off.  2  Sam.  xxiv.  15.  And  Herod  was  smitten  by  an  angel,  when 
eaten  up  with  worms,  Acts  xii.  23.  3.  As  spirits  they  possess  great  activ- 
ity, or  swiftness  of  motion.  They  are  represented  as  '•  being  full  of  wings;" 
how  easily  and  swiftly  do  they  transport  themselves  from  place  to  place : 
even  the  finer  particles  of  matter  are  amazingly  volatile,  how  inconceivable 
is  the  velocity  of  light!  but  how  tardy  compared  to  the  speed  of  an  angel ! 
4.  As  spirits,  they  are  endowed  ivith  liberty.  This  is  essential  to  a  moral 
agent ;  it  is  said  of  fallen  angels,  that  they  left  their  first  estate  ;  it  was  a  per- 
sonal act,  and  a  matter  of  choice ;  "  Freely  they  stood,  who  stood ;  and  fell 
who  fell;  not  free,  what  proof  could  they  have  given  of  true  allegiance?" 
&c.  And  as  spirits,  they  possess  moral  perfections;  such  as  purify  of  affec- 
tions :  they  are  eminently  termed  holy  angels: — benevolence  of  disposition: 
how  ardent  is  their  zeal  for  God.  Some  are  termed  seraphim,  which  signi- 
fies burning.  How  much  they  delight  in  our  happiness.  How  glad  to  bear 
the  tidings  of  peace  on  earth,  and  good  will  towards  men. 

II.  The  charge  of  angels.  Them  who  shall  be  heirs,  fyc.  Whether 
they  minister  to  men  promiscuously,  I  dare  not  say  ;  the  Bible  is  silent  on  the 
subject :  and  how  far  it  is  consistent  with  reason  to  suppose  an  angel  minister- 
ing to  a  sot,  or  a  debauchee,  I  leave  you  to  judge.  The  heirs  of  salvation 
are  the  objects  of  their  charge.  Salvation  here  means  that  final  and  complete 
deliverance,  which  God  will  accomplish  in  behalf  of  his  saints,  and  that  in- 
effable glory,  and  inexpressible  happiness,  with  which  they  will  be  invested. 
Salvation  is  an  inheritance — glorious  in  its  nature — satisfying  in  its  enjoy- 
ment— eternal  in  its  duration.  Oh !  how  unlike  earthly  inheritances.  An 
heir  is  a  person  who  has  a  just  right  to  a  certain  possession — who  can  make 
out  a  legal  title  to  it — but  who  is  in  a  state  of  minority,  and  not  of  age  to 
possess  it.  All  this  applies  to  the  saints  ;  they  are  born  of  God,  and  "  if 
children,  then  heirs,  heirs  of  God" — this  gives  them  a  right  to  their  heaven- 
ly inheritance — they  have  a  legal  title  in  the  promise — but  they  are  at  present 
in  a  state  of  minority. 

III.  The  character  of  their  ministration.  In  considering  the  min- 
istration of  angels,  we  must  be  careful  not  to  attribute  to  them  any  work  that 
will  interfere  with  the  influence  of  the  Holy  Ghost  upon  the  soul  of  man. 
Man  is  a  totally  depraved  creature  ;  and  the  whole  of  his  salvation,  from  its 
commencement  to  its  close,  is  accomplished  by  the  Divine  Spirit,  without 
any  intermediate  agency.  1.  Angels  minister  to  our  ins/ruction,  when  we 
are  liable  to  miss  our  providential  way.  How  dark  and  intricate  in  many 
instances  is  the  path  we  have  to  tread  :  but  how  clear  and  extended  the  per- 
ceptions of  angels.  The  following  scriptures  sufficiently  prove  that  they  di- 
rect the  heirs  of  salvation  in  the  time  of  difficulty,  Gen.  xvi.  i)  ;  Judg.  xiii. 
13,  14;  Matt.  i.  20, — ii.  13;  Acts  x.  3.  2.  Angels  minister  to  our  deliv- 
erance in  the  times  of  danger,  2  Kings  vi.  17;  Psa.  xxxiv.  7, — xci.  11  ; 
Dan.  vi.  22, — iii.  25;  Acts  xii.  7,  3.  Angels  minister  to  our  comfort  in 
the  seasons  of  distress.     In  our  Saviour's  deepest  agony,  there   appeared 

41 


322  WICKED    ANGELS. 

unto  him  an  angel  strengthening  him,  Luke  xxii.  43.  And  as  the  strength 
communicated  unquestionably  referred  to  some  consolatory  thoughts  suggest- 
ed to  his  mind,  may  not  we  also  derive  comfort  from  such  a  source  ?  4.  Jin- 
gels  minister  to  our  release  from  the  body,  and  our  admittance  into  heaven. 
Witness  Lazarus,  Luke  xvi.  22. — See  2  Pet.  i.  11.— The  ministration  of 
angels  is,  1.  Divine  in  its  authority:  they  are  sent.  2.  Active  in  its  na- 
ture :  they  are  sent  forth.  3.  Universal  in  its  agency:  all  ministering 
spirits.  4.  Benevolent  in  its  results :  they  minister  to  our  salvation.  In- 
fer, 1st.  The  wonderful  care  of  God  over  us  in  appointing  us  such  minis-' 
ters  ;  how  various  their  orders,  how  immense  their  numbers,  Dan.  vii.  10. 
2.  What  a  motive  to  induce  us  to  hate  sin  ;  the  holy  angels  are  with  us,  and 
how  hateful  must  sin  be  in  their  sight.  3.  From  the  office  of  angels,  let  us 
learn  where  true  greatness  lies,  Matt.  xx.  26.  4.  From  the  activity  and  zeal 
of  angels  in  doing  good,  let  us  emulate  their  example. 


CHAPTER  VII. 

WICKED   ANGELS. 

OF  EVIL  ANGELS. 

Eph.  vi.  12. — We  wrestle  not  against  flesh  and  blood,  but  against  principalities,  against 
powers,  against  the  rulers  of  the  darkness  of  this  world,  against  spiritual  wickedness  in 
high  places. 

Divine  Revelation  declares  that  all  angels  were  originally  created  holy 
and  happy,  yet  they  did  not  all  continue  as  they  were  created,  some  left  their 
first  estate.  The  text  contains  the  whole  scriptural  doctrine  concerning  them. 
In  prosecuting  this  important  subject,  I  will  endeavor  to  explain,  1.-  The  na- 
ture and  properties  of  evil  angels;  and  2.  Their  employment. 

With  regard  to  the  first,  we  cannot  doubt  but  all  the  angels  of  God  were 
originally  of  the  same  nature. 

Their  original  properties  were,  doubtless  alike.  There  is  no  absurdity  in 
supposing  Satan,  the  chief  of  the  wicked  angels,  to  have  been  one  of  the 
first,  if  not  the  first  arch-angel.  Endowed  with  an  understanding,  wisdom 
and  strength,  incomprehensible  to  us. 

We  do  not  exactly  know  either  what  was  the  occasion  of  their  apostacy, 
or  what  effect  it  immediately  produced  upon  them.  Some  have,  not  improba- 
bly supposed  pride,  mentioned  in  Ps.  ii.  6,  7.  When  they  shook  off  their 
allegiance  to  God,  they  shook  off  all  goodness,  and  contracted  all  these  tem- 
pers which  are  most  hateful  to  him  and  most  opposed  to  his  nature.  Ever 
since,  they  are  full  of  pride,  envy,  cruelty,  and  rage  against  the  children  of 
men. 

In  the  prosecution  of  their  infernal  design,  they  are  diligent  in  the  highest 
degree. 

One  circumstance  more  we  may  learn  from  the  scriptures  concerning  the 
evil  ano-els  ;  they  do  not  wander  at  large,  but  are  all  united  under  one  com- 
mon head.  It  is  Satan,  that  is  styled  by  our  blessed  Lord,  "  The  prince  of 
this  world  ;"  yea,  the  apostle  does  not  scruple  to  call  him,  "  The  god  of  this 
world."     He  is  termed  the  devil  by  way  of  eminence: — Apollyon,  or  the 


WICKED    ANGELS.  323 

destroyer; — the  old  serpent  from  his  beguiling  Eve  under  that  form  : — and 
the  angel  of  the  bottomless  pit.      We  have  reason  to   believe  that,  the  other 
evil  angels  are  under  his  command  and  do  his  pleasure. 
II.  The  employment  of  the  evil  angeis. 

They  are  as  far,  as  Gocl  permits,  governors  of  the  world.  Agreeable  to 
which,  is  that  expression  of  Satan,  Matt.  iv.  8,  9,  when  he  showed  our  Lord 
all  the  kingdoms  of  the  world  and  the  glory  of  them  :  all  these  things  will  I 
give  thee,  if  thou  wilt  fall  down  and  worship  me.  It  is  a  little  more  partic- 
ularly expressed  in  Luke  iv.  5,  6. — They  are  the  rulers  of  the  darkness  of 
this  age,  of  the  present  state  of  things,  during  which  the  whole  world  lieth 
in  the  wicked  one.  He  is  the  author  of  all  ignorance,  error,  folly  and  wick- 
edness. 

They  are  continually  warring  against  the  children  of  men.  They  are  ever 
watching  to  see  whose  outward  or  inward  circumstances,  whose  prosperity 
or  adversity,  whose  health  or  sickness,  whose  friends  or  enemies,  whose 
youth  or  age,  whose  knowledge  or  ignorance,  whose  blindness  or  idleness, 
whose  joy  or  sorrow  may  lay -them  open  to  temptation.  They  are  constant- 
ly walking  about  as  a  roaring  lion,  seeking  whom  they  may  devour.  It  is 
by  these  instruments  that  the  foolish  hearts  of  those  that  know  not  God  are 
darkened;  yea,  they  frequently  darken,  in  a  measure,  the  hearts  of  them  that 
do  know  God.  The  god  of  this  world  knows  how  to  blind  our  hearts  and 
to  obscure  the  lights  of  those  truths,  which  at  other  times,  shine  as  bright  as 
the  noon-day  sun.  By  these  means,  he  assaults  our  faith — endeavors  to 
weaken  our  hopes  of  immortality  and  destroy  our  confidence  in  God. 

This  enemy  of  all  righteousness  is  equally  diligent  to  hinder  every  good 
word  and  work.  • 

He  is  continually  laboring  with  all  his  skill  and  power  to  infifte  evil 
thoughts  into  the  hearts  of  men. 

He  likewise  labors  to  awaken  evil  passions  or  tempers  in  our  souls.  He 
endeavors  to  excite  those  passions  and  tempers,  which  are  directly  opposite 
to  the  fruit  of  the  Spirit.  He  is  the  author  of  all  unbelief,  atheism,  ill  will, 
hatred,  malice,  envy. 

As  no  good  is  done  or  spoken  by  any  man,  without  the  assistance  of  God. 
working  together  in  and  with  those  that  believe  in  him  ;  so  there  is  no  evil 
done,  or  spoken  without  the  assistance  of  the  devil,  who  worketh  with  ener- 
gy, with  strong,  though  secret  power  in  the  children  of  disobedience.  Thus 
he  entered  into  Judas,  and  confirmed'  him  in  the  design  of  betraying  his  mas- 
ter ;  thus  he  put  into  the  heart  of  Ananias  and  Sapphira,  to  lie  unto  the  Holy 
Ghost;  and,  in  like  manner,  he  has  a. share  in  all  the  actions  and  words  and 
designs  of  evil  men.  As  the  children  of  God  are  workers  together  with 
God  in  every  good  thought,  or  word,  or  action;  so  the  children  of  the  devil 
are  workers  together  with  him,  in  every  evil  thought,  or  word,  or  work. 

It  remains  only  to  draw  a  few  plain  inferences  from  the  doctrine  which 
has  been  delivered. 

As  a  general  preservative  against  all  the  rage,  the  power  and  subtlety  of 
your  great  adversary,  put  on  the  panoply,  the  whole*  armor  of  God.  So 
shall  ye  be  able  to  withstand  all  the  force  and  all  the  stratagems  of  the  ene- 
my ;  so  shall  he  be  able  to  withstand  in  the  evil  day. 

To  his  fiery  darts  and  his  evil  suggestions,  oppose  the  shield  of  faith. 

If  he  inject  doubts,  whether  you  are  a  child  of  God:  fears,  lest  you  should 
not  endure  to  the  end  ;  take  to  you  for  a  helmet  the  hope  of  salvation.  Hold 
fast  that,  glad  word.  Eph.  i.  3. 

Whenever  the  roaring  lion,  walking  about  and  seeking  whom  he  may  de- 


324  WICKED    ANGELS. 

vour,  assaults  you  with  all  his  malice,  and  rage,  and  strength,  resist  him 
steadfast  in  the  faith. 

Lastly,  if  he  transform  himself  into  an  angel  of  light,  then  are  you  in  the 
greatest  danger  of  all.  Then  have  you  need  to  beware,  lest  you  also  fall, 
when  many  mightier  have  been  slain — then  have  you  the  greater  need  to 
watch  and  pray  that  ye  enter  not  into  temptation. 


THE  RELAPSED  DEMONIAC. 

Matt.  xii.  43 — 45. — When  the  unclean  spirit  is  gone  out  of  a  man,  he  walketh  through  dry 
places,  seeking  rest,  and  findeth  none.  Then  he  saith,  I  will  return  into  my  house  from 
whence  I  came  out;  and  when  he  is  come,  he  findeth  it  empty,  swept,  and  garnished. 
Then  goeth  he  and  taketh  with  himself  seven  other  spirits,  more  wicked  than  himself, 
and  they  enter  in  and  they  dwell  there  :  and  the  last  state  of  that  man  is  worse  than  the 
first.     Even  so  shall  it  be  also  unto  this  wicked  generation.     (S.  S.) 

Though  the  general  scope  of  the  parables  is,  for  the  most  part,  plain  and 
obvious,  it  is  often  difficult  to  see  the  precise  meaning  of  some  circumstances 
contained  in  them — 

This  is  the  case  with  the  parable  before  us»;  the  minuter  incidents  of 
which  may  be  considered  perhaps  rather  as  ornamental,  than  as  essential 
parts  o/  the  parable  itself* — 

Its  import,  on  the  whole,  suggests  the  following  observations — 

I.  Persons,  once  delivered  from  Satan,  are  again  open  to  his  as- 
saults. 

Satan  certainly  has  power  over  the  hearts  of  men. 

There  is  much  ascribed  to  his  agency  in  the  holy  scriptures — 

He  is  said  to  blind  the  eyes  of  unbelievers,  2  Cor.  iv.  4,  and  to  rule  in 
their  hearts,  Eph.  ii.  2. 

Though  he  has  not  the  same  power  over  men's  bodies  as  he  once  had,  he 
evidently  possesses  their  souls,  and  drives  them  to  perdition,  Mark  ix.  22 

But  he  often  loses  his  dominion  through  the  preaching  of  the  gospel. 

Paul  was  commissioned  to  turn  men  from  the  power  of  Satan  unto  God, 
Acts  xxvi.  18. 

And  the  gospel  was  the  weapon  whereby  he  rescued  them  from  his  do- 
minion, 2  Cor.  x.  4. 

The  same  divine  energy  also  attends  it,  when  used  by  us,  2  Tim.  ii.  25, 
26. 

Though  conversions  are  more  rare  than  in  the  apostle's  days,  they  are  not 
less  real — 

Yet  they  who  have  been  delivered  from  him,  are  still  open  to  his  assaults. 

*  Our  Lord  had  cast  out  a  devil ;  and  this  was  by  the  Pharisees  imputed  to  a  confederacy 
with  Beelzebub.  After  shewing  the  absurdity  of  such  a  notion,  he  contrasled  their  state 
with  that  of  the  Ninevites  and  the  Queen  of  Sheba ;  and  compared  them  to  a  relapsed  de- 
moniac, who  would  be  in  a  worse  state  than  if  Satan  had  never  gone  out  of  him  at  all.  If 
we  proceed  to  explain  all  that  is  spoken  respecting  the  unclean  spirit,  we  must  interpret  it 
of  Satan,  ejected  from  the  Jews,  and  going  in  dry,  that  is,  unfrequented  places,  or  places 
not  watered  by  the  gospel,  to  find  rest  among  the  Gentiles;  and,  upon  being  pursued  thither 
by  the  preaching  of  the  apostles,  returning  to  take  more  full  possession  of  the  Jews  than 
ever ;  since,  however  reformed  some  of  them  might  be,  they  were,  as  a  nation,  perfectly 
prepared,  through  their  inveterate  lusts  and  prejudices,  to  receive  them. 


WICKED    ANGELS.  325 

How  often  did  he  repeat  his  attacks  on  Peter!  Matt.  xvi.  23,  Luke  xxii. 
31. 

With  what  envious  malice  did  he  buffet  Paul !  2  Cor.  xii.  7. 

How  did  he  renew  his  attempts  even  on  Christ  himself!  Compare  Luke 
iv.  13,  John  xiv.  30,  Luke  xxii.  53. 

Thus  he  still  watches  for  his  opportunity  to  destroy  its,  1  Pet.  v.  8. 

Nor  shall  we  be  wholly  out  of  his  reach,  till  we  are  finally  discharged 
from  our  warfare,  Eph.  vi.  11,  12. 

We  had  need  therefore  to  watch  against  this  subtle  enemy ;  for 

II.  If  we  be  a  second  time  subjected  to  Satan's  dominion,  our  last 

STATE    WILL    BE    WORSE    THAN    THE    FIRST. 

It  is  certain  that  Satan  can  never  finally  prevail  against  the  elect. 

This  is  evidently  implied  in  the  character  which  is  given  of  them,  1  John 
ii.  13,  14,  and  v.  18. 

The  promises  of  God  also*  insure  to  them  the  victory  over  him,  Rom.  xvi. 
20. 

Hence  they  are  taught  to  defy  all  the  powers  of  darkness,  Rom.  viii.  38, 
39. 

They,  into  whom  he  may  return,  are  described  in  the  text. 

The  true  children  of  God  desire  to  be  ever  "  filled  with  the  Spirit" — 

Nor  will  they  suffer  the  things  that  please  Satan  to  abide  quietly  in  their 
hearts — 

But  self-deceivers  are  satisfied,  like  Herod,  with  a  partial  change,  Mark 
vi.  20. 

And  continue  with  their  old  affections  and  lusts  unmortifie&,  Ps.  lxxviii. 
36,  37. 

Judas,  Ananias,  Demas,  no  doubt,  retained  their  love  of  this  world — 

Hence  Satan  found  their  hearts  "  swept"  indeed,  and  "  emptied"  of  gross 
sin,  but  still  furnished  for  his  reception — 

And,  wherever  this  is  the  case,  he  will  surely,  however  expelled  for  a  sea- 
son, return  ere  long  with  increased  power — 

On  his  return  to  them  their  state  will  be  worse  than  ever. 

The  Holy  Spirit  will  be  grieved,  provoked,  quenched,  Eph.  iv.  30,  Isa. 
Ixiii.  10,  1  Thes.  v.  19. 

Their  consciences  will  be  silenced,  and  made  callous — I  Tim.  iv.  2. 

Their  evil  habits  will  return  and  gain  an  irresistible  dominion — 

They  will  live  only  to  treasure  up  wrath  against  the  day  of  wrath — 

And  the  deliverance,  which  they  have  neglected  to  improve,  will  fearfully 
aggravate  their  final  condemnation — 2  Pet.  ii.  20,  21. 

Inquire, 

1.  Have  we  ever  yet  been  delivered  from  Satan? 

Perhaps  many  doubt  whether  they  have  ever  been  possessed  by  Satan — 

But  this  alone  is  sufficient  to  prove,  that  they  are  yet  under  his  dominion. 

That  usurper  reigns  in  all  till  he  is  vanquished  and  expelled  by  Jesus 
Christ — 

And  it  is  only  in  answer  to  fervent  prayer,  that  the  adorable  Saviour  puts 
forth  his  power  to  drive  him  out — 

2.  Are  we  yet  daily  maintaining  a  strict  watch  against  him  ? 

If  he  has  been  cast  out  of  us,  he  is  seeking  his  opportunity  to  return — 
Nor  can  he  be  kept  away,  but  by  constant  prayer  and  watchfulness — 
Let  us  then  guard  every  avenue  of  our  hearts — 
Let  us  implore  the  aid  of  our  divine  inhabitant — 


326  WICKED    ANGELS. 

The  exertion  of  our  own  power  in  dependence  on  the  intercession  and 
grace  of  Christ,  will  insure  us  a  successful  issue  of  the  conflict,  Jam.  iv.  7, 
with  Luke  xxii.  31,  32. 


THE  MEANS  OF  DEFEATING  SATAN'S  MALICE. 

r  1  Pet.  v.  8,  9. — Be  sober,  be  vigilant :  because  your  adversary,  the  devil,  as  a  roaring  lion, 
walketh  about,  seeking  whom  he  may  devour  :  whom  resist,  stedtkst  in  the  faith.     (S.  S  ) 

There  are  many  who  deny  the  influences  of  the  Holy  Spirit — 

No  wonder  therefore  if  the  agency  of  Satan  be  called  in  question — 

But  there  is  abundant  proof  in  the  scriptures'that  Satan  exercises  a  power 

over  the  minds  of  men — 

St.  Peter  had  learned  this  truth  by  bitter  experience — 

In  this  view  the  caution  he  gives  us  is  worthy  of  particular  attention. 

I.  The  malice  of   Satan. 

Satan  is  the  great  adversary  of  mankind — 

It  was  he  who  caused  the  fall  of  our  first  parents,   Gen.  iii.  1 — 5, 

He  has  exerted  a  similar  influence  over  all  their  descendants — 

He  still  maintains  his  enmity  against  the  seed  of  the  woman,  Gen.  iii.  15, 

He  is  justly  compared  to  "a  roaring  lion" — 

He  is  subtle. 

The  lion  prowls  with  subtilty  in  search  of  prey — 

This  is  noticed  in  David's  description  of  wicked  men,  Ps.  x.  9,  10. 

Satan  also  uses  many  devices  to  destroy  souls,  Eph.  vi.  11. 

He  suits  his  temptations  to  us  with  astonishing  craft — 

He   draws  us  into  his  snare  before  we  are  aware  of  his  designs,   2  Cor, 

ii.  11. 

To  be  acquainted  with  his  devices  is  a  most  eminent  and  useful  part  of 

christian  knowledge,  lb. 
He  is  active. 

The  lion  ranges  far  and  wide  in  search  of  his  prey — 
And  Satan  "walks  to  and  fro  throughout  the  earth"   Job.  i.  7,  and  the- 

text. 

He  ceases  not  from  his  exertions  day  or  night,  Rev.  xii.  1*0. 

He  is  the  more  diligent  as  knowing  that  his  time  is  limited,   Rev.  xii.  12. 

He  has  legions  of  emissaries  acting  in  concert  with  him,  Mark  v.  9. 

If  at  any  time  he  suspend  his  attacks,  it  is  but  for  a  season,  that  he  may 

return  afterwards  with  greater  advantage,  Compare  Luke  iv.  13,  with  Luke 

xxii.  53. 
He  is  cruel. 

The  lion  little  regards  the  agonies  which  he  occasions — 
Nor  has  Satan  any  compassion  for  the  souls  which  he  destroys — 
The  savage  animal  kills  to  satisfy  the  calls  of  nature— 
But  our  adversary  reaps  no  benefit  from  the  destruction  of  men — 
His  exertions  serve  only  to  increase  his  own  guilt  and  misery — 
Yet  is  he  insatiable  in  his  thirst  for  our  condemnation — 
He  is  powerful. 

Feeble  is  the  resistance  of  a  lamb  against  the  voracious  lion — 
Still  more  impotent  are  men  before  "  die  god  of  this  world" — 


WICKED    ANGELS.  327 

Satan  has  a  limited  power  over  the  elements  themselves* — 

The  ungodly  are  altogether  subjected  to  his  will,  Epb.  ii.  2,  2  Tim.  ii.  26. 

Nor  would  the  saints  have  the  smallest  power  to  resist  him,  if  God  should 
deliver  them  into  his  handst — 

If  we  believe  this  representation  of  Satan's  malice,  we  cannot  but  desire 
to  know 

II.  The  means  of  defeating  it. 

Our  adversary,  though  great,  is  not  invincible — 

There  is  one  stronger  than  he,  that  can  overcome  him,  Luke  xi.  21,  22. 

And  God  has  prescribed  means  whereby  toe  also  may  vanquish  him. 

Moderation 

An  undue  attachment  to  the  things  of  time  and  sense  gives  him  a  great 
advantage  over  us — 

He  will  not  fail  to  assault  us  ©n  our  weak  sidet — 

But  a  deadness  to  the  world  will  in  some  measure  disarm  him — 

He  prevailed  not  against  our  Lord,  because  he  found  no  irregular  affection 
in  him,  John  xiv.  30. 

Nor  could  he  so  easily  overcome  us  if  we  disregarded  earthly  things — 

A  contempt  of  life  has  been  a  principal  mean  whereby  the  saints  and  mar- 
tyrs in  all  ages  have  triumphed  over  him,  Rev.  xii.  11. 

Vigilance 

Unwatchfulness,  even  in  a  victorious  army,  exposes  it  to  defeat — 

Much  more  must  it  subject  us  to  the  power  of  our  subtle  enemy — 

St.  Peter  had  experienced  its  baneful  effects—- 

He  had  been  warned  of  Satan's  intentien  to  assault  him,  Luke  xxii.  31. 

He  had '  been  commanded  to  pray  lest  he  should  fall  by  the  temptation, — 
Luke  xxii.  40. 

But  he  slept  when  he  should  have  been  praying,  Luke  xxii.  45,  46. 

He  stands  in  this  respect,  like  Lot's  wife,  Luke  xvii.  32,  a  monument  to 
future  generations — 

But  vigilance  on  our  part  will  counteract  the  designs  of  Satan — 

The  armed  christian,  watching  unto  prayer,  must  be  victorious,  Eph.  vi.  18. 

Fortitude 

The  timid  christian  falls  into  a  thousand  snares,  Prov.  xxix.  25. 

The  only  way  to  obtain  a  victory  is,  to  fight  manfully — 

And  this  is  the  duty  of  every  follower  of  Christ,   Eph.  vi.  10,  13. 

We  must  never  give  way  to  Satan,  Eph.  iv.  27. 

We  are  called  to  wrestle  and  contend  with  him,  Eph.  vi.  12. 

Nor  shall  our  resistance  be  in  Tain  || — 

Faith 

Unbelief  is  a  powerful  instrument  in  the  hands  of  Satan — 

He  excites  it  in  us  that  he  may  turn  us  from  the  faith — 

We  must  therefore  hold  fast  the  doctrines  of  faith — 

We  should  not  suffer  ourselves  to  be  moved  from  the  hope  of  the  gospel — 

This  is  our  anchor  whereby  we  must  outride  the  storm,   Ileb.  vi.  19. 

*  Job.  i.  12.  19.     He  is  called  "  the  prince  of  the  power  of  the  air." 

\  Many  who  have  appeared  lights  in  the  church  have  been  swept  away  by  the  tail  of  this 
great  dragon,  Rev.  xxii.  3,  4. 

|  It  was  he  who  instigated  Judas  to  treachery,  and  Ananias  to  falsehood  :  but  ho  wrought 
by  means  of  their  covetousness,  John  xiii.  2,  Acts  v.  3. 

||  James  iv.  7.  Satan  is  not  only  checked  bat.  terrified,  and  vanquished  by  the  resistance 
of  the  weakest  christian. 


328  WICKED    ANGELS. 

We  must  also  stedfastly  exercise  the  grace  of  faith— 

This  is  the  weapon  whereby  we  evercome  the  world,   1  John  v.  4. 

And  by  this  shall  we  triumph  over  Satan  himself,  Eph.  vi.  16 

Application. 

Let  not  the  ungodly  despise  this  adversary — 

But  let  them  seek  deliverance  from  him  through  the  gospel,  Acts  xxvi.  18. 

And  let  the  godly  be  continually  on  their  guard  against  him,  2  Cor.  xi.  3. 

So  shall  they  experience  that  promised  blessing,  Rom.  xvi.  20. 


THE  MEANS  OF  SECURITY  FROM  SATAN'S  MALICE. 

Luke  xxii.  31,  32.  And  the  Lord  sain,  Simon,  Simon,  behold,  Satan  hath  desired  to  have 
you,  that  he  may  sift  you  as  wheat:  but  I  have  prayed  for  thee,  that  thy  faith  fail 
not.     (S.  S.) 

The  agency,  or  even  the  existence,  of  evil   spirits  is  scarcely  credited 
amdngst  us — 

But  there  is  nothing  more   certain  than  that  they  exist,  and  act  in  the 
world — 

To  conflict  with  them  constitutes  a  principal  part  of  the  Christians  war- 
fare, Eph.  vi.  12. 

And  to  be  aware  of  their  devices  is  no  inconsiderable  attainment  in  Chris- 
tian knowledge,  2  Cor.  ii.  11. 

There  is  however,  a  Being  who  is  able  to  counteract  their  agency — 

Of  this  we  have  a  proof  in  the  history  before  us — 

Satan,  the  prince  of  the  devils,  meditated  the  destruction  of  Peter — 

Our  Lord  with  affection  and  earnestness  warned  Peter  of  his  designs — 

And,  by  his  own  intercession,  secured  him  against  his  assaults. 

I.  The  malice  of  Satan. 

Satan  is  the  great  adversary  of  mankind. 

He  was  once  as  bright  a  morning  star  as  any  in  heaven — But  he  rebelled 
against  the  Most  High,  and  incurred  his  displeasure,  2  Pet.  ii.  4. 

Full  of  hatred  against  God,  he   sought  to  efface  his  image  from  our  first 
parents — 

Through  subtilty  he  prevailed  to   the  destruction  of  them  and  us,  2  Cor 
xi.  3. 

Nor  does  he  cease  to  assault  those  who  through  grace  are  restored — 

He  desires  to  agitate  and  distress  them. 

This  is  evidently  implied  in  the  expression  in  the  text — 

He  has  various  ways  of  effecting  his  purpose — 

He  may  harass  us  with  temptations  and  persecutions — 

He  may  perplex  us  by  artful  insinuations  and  suggestions — 

His  efforts  were  exerted  against  all  the  apostles — * 

But  the  more  eminent  any  are,  the  more  they  are  hated  by  him — 

Peter  was  distinguished  for  his  knowledge  and  intrepidity,  Matt.  xvi.  16. 

Yea,  he  had  had  a  peculiar  honor  conferred  on  him,  Matt.  xvi.  18. 

On  this  account  Satan's  malice  raged  against  him  more  especially — 

But  his  ultimate  end  is  to  prove  them  hypocrites,  or  to  make   them  apos- 
tates. 

*T/K<«. 


WICKED    ANGELS.  329 

This  was  evidently  his  design  in  assaulting  Job,  Job  i.  9,  11  ;  and   ii.  5.* 

And  in  asking  permission  to  try  the  disciples — t 

Nor  would  he  leave  one  faithful  person  upon  earth — 

"  As  a  roaring  lion  he  seeks  to  devour"  all — 

He  can  do  nothing  indeed  but  by  divine  permission — £ 

But  if  suffered  to  fulfil  all  his  will,  he  would  destroy  every  soul — 

His  influence  on  the  herd  of  swine  shews  what  he  would  do  to  men, 
Matt.  viii.  32. 

Not  one  vassal  of  his  would  escape  the  fate  of  Judas,  Compare  Luke 
xxii.  3,  with  Matt,  xxvii.  5. 

But  God  has  not  left  his  people  without  means  of  resistance. 

II.  Our  security. 

God  has  both  armed  his  people  for  the  combat,  and  given  them  a  great 
Deliverer — 

Faith  is  the  grace  whereby  he  enables  us  to  maintain  our  stand. 

It  was  by  faith  that  we  were  translated  from  Satan's  kingdom  into  Christ's, 
Gal.  iii.  26. 

It  is  by  that  also  that  our  daily  warfare  is  to  be  carried  on,  2  Cor.  i.  24. 

Yea,  through  that  are  we  to  attain  our  full  and  final  salvation,   1  Pet.  i.  5. 

Faith  is  the  shield  whereby  alone  we  can  ward  off  the  darts  of  Satan, 
Eph.  vi.  16. 

If  that  fail,  we  are  exposed  to  the  fiercest  assaults  of  our  enemy — 

If  we  lose  our  hold  of  the  promises,  we  shall  be  driven  away  as  chaff — 

We  shall  have  no  point  around  which  to  rally  our  scattered  forces — 

Whereas,  if  faith  be  strong,  we  shall  hope  even  against  hope,  Rom.  iv. 
18,  20. 

And,  though  wounded,  we  shall  return  with  fresh  vigor  to  the  combat — 

Nor  shall  our  great  adversary  be  able  to  prevail  against  us,  Rom.  x.  11. 

Hence  that  earnest  caution  against  unbelief,  Heb.  iii.  12. 

And  that  express  direction  respecting  the  mode  of  opposing  Satan,  1  Pet. 
v.  8,  9. 

But  the  intercession  of  Christ  is  necessary  to  uphold  our  faith. 

Peter's  faith  would  have  failed  utterly  if  he  had  been  left  to  himself — 

But  through  the  intercession  of  Christ  he  was  preserved — 

Thus  we  also  should  "make  shipwreck  of  our  faith" — 

But  our  prevailing  Advocate  pleads  for  us  also,  John  xvii.  20. 

As  our  High-Priest  he  bears  us  on  his  breast-plate  before  the  throne,  Exod. 
xxviii.  29. 

He  obtains  for  us  fresh  supplies  of  the  Spirit- 
In  this  way  he,  who  has  been  the  author  of  our  faith,  will  also  be  the  fin- 
isher, Heb.  xii.  2. 

Hence  the  encouragement  given  us  to  rely  on  the  intercession  of  Christ, 
Rom.  viii.  34. 

Hence  the  encouragement  given  us  to  regard  it  under  every  backsliding, 
1  John  ii.  1. 

Hence  the  encouragement  given  us  to  rest  assured  of  Christ's  power  to 
save,  Heb.  vii.  25. 

Infer, 

1.  What  need  have  we  to  be  ever  on  our  guard  ! 

l'E;HT«(r*To  seems  to  imply  a  kind  of  challenge,  as  in  the  case  of  Job,  wherein  he  under- 
took to  prove  them  to  be  but  chaff,  if  God  would  suffer  him  to  make  the  trial. 

JHe  could  not  afflict  Job  more  than  God  saw  fit  to  suffer  him  :  nor  could  he  enter  into 
the  swine  without. our  Saviour's  permission,  Matt.  viii.  31. 
42 


330  MAN. 

Perhaps  at  this  moment  Satan  may  be  desiring  to  sift  as — 

And  what,  if  God  should  give  us  up  into  his  hands  ? — 

If  suffered  to  exert  his  strength,  he  could  soon  dissipate  whatever  is  good 
in  us — 

Nor  should  our  past  zeal  in  God's  service  remove  our  apprehensions — 
That  would  rather  provoke  Satan  to  more  activity  against  us — 

Let  us  then  "  not  be  high-minded  but  fear" — 

Let  us  follow  the   salutary  advice   which  oar  Lord  has  given  us,  Matt, 
xxvi.  41. 

Let  us  plead  with  fervor  those  important  petitions,  Matt.  vi.  13. 

At  the  same  time  let  us  "  put  on  the  whole  armor  of  God" — 

And  prepare,  as  God  has  taught  us,  for  the   assaults  of  our  enemy,  Eph. 
vi.  13—18. 

2.   What  a  mercy  is  it  to  have  an  interest  in  Christ! 

They  who  know  not  Chrtst  are  wholly  under  the  power  of  Satan,  2  Tim. 
ii.  26. 

But  they  who  are  Christ's  have  a  watchful  and  almighty  guardian — 

Our  Lord  provided  for  Peter's  safety,  before  Peter  even  knew  his  dan- 
ger— 

Thus  "  will  he  keep  the  feet  of  all  his  saints" — 

He  will  suffer  none  of  them  to  be  plucked  out  of  his  hand,  John  x.  28. 

If  he  permit  Satan  to  sift  them",  it  shall  be  only  for  the  removing  of  their 
chaff,  Compare  2  Cor.  xii.  7.  with  Heb.  xii.  10,  11. 

He  has  pledged  his  word  for  the   security  of  the  weakest  of  his   people, 
Amos  ix.  9. 

Let  us  therefore  commit  ourselves  entirely  into  his  hands — 

Let  us  beg  him  to  remember  our  unworthy  names  in  his  intercessions — 

And  to  deal  with  us  as  with  Joshua  of  old,  Zech.  iii.  2 — 4. 


CHAPTER  VIII. 

MAN. 

CREATION  OF  MAN. 

Gen.  i.  26. — And  God  said,  Let  us  make  man  in  our  image,  after  our  likeness.     (H.  H.) 

Though  men  constantly  trace  their  origin  to  their  immediate  parents,  and 
frequently  to  their  remoter  ancestors,  yet  they  rarely  consider  when,  or  how 
they  first  came  into  existence,  or  whether  any  change  has  taken  place  in  their 
nature  since  they  came  out  of  their  Creator's  hands.  That  there  was  a  period 
when  no  such  creature  as  man  existed,  even  reason  itself  would  teach  us;  for 
every  effect  must  proceed  from  some  cause :  and  therefore  the  formation  of 
man,  however  remotely  we  trace  his  origin,  must,  in  the  first  instance,  have 
been  the  product  of  some  intelligent  Being,  who  was  eternally  self-existent. 
But  we  are  not  left  to  the  uncertain  deductions  of  reason  :  God  has  been 
pleased  to  reveal  unto  us  (what  could  not  otherwise  have  been  known)  Heb. 
xi.  3,  the  time  and  "manner  of  our  creation,  together  with  the  state  in  which 


MAN. 


331 


we  were  created.  And  these  are  the  subjects  which  we  would  now  propose 
for  your  consideration  : 

I.  The  circumstances  of  our  creation — 

We  may  not  unprolitably  notice  somewhat  respecting  the  time — 

Five  days  had  been  occupied  in  reducing  to  order  the  confused  chaos,  am! 
in  furnishing  the  world  with  whatever  could  enrich  or  adorn  it.  On  the  sixth, 
God  formed  man,  whom  he  reserved  to  the  last,  as  being  the  most  excellent 
of  his  works;  and  whose  formation  he  delayed,  till  every  thing  in  tins  habit- 
able globe  was  fitted  for  his  accommodation.  It  is  not  for  us  to  inquire  why 
God  chose  this  space  of  time  for  the  completion  of  his  work,  when  be  could 
as  easily  have  formed  it  all  in  an  instant:  but  one  instructive  lession  at  least 
we  may  learn  from  the  survey  which  he  took  of  every  day's  work;  it  teaches 
his  creatures  to  review  their  works  from  day  to  day,  in  order  that,  if  they 
find  them  to  have  been  good,  they  may  be  excited  to  gratitude  ;  or,  if  they 
perceive  them  to  have  been  evil,  they  may  be  led  to  repentance.  At  the  close 
of  every  day,  God  pronounced  his  work  to  be  "  good :"  but  when  man  was 
formed,  and  the  harmony  of  all  the  parts,  together  with  the  conduciveness  of 
each  to  its  proper  end,  and  the  subserviency  of  every  part  to  the  good  of  the 
whole,  were  fully  manifest,  then  he  pronounced  the  whole  to  be  "very 
good."  From  this  also  we  learn,  that  it  is  not  one  work  or  two,  however 
good  in  themselves,  that  should  fully  satisfy  our  minds  ;  but  a  comprehensive 
view  of  all  our  works,  as  harmonizing  with  each  other,  and  corresponding 
with  all  the  ends  of  our  creation. 

In  the  manner  of  our  creation  there  is  something  worthy  of  very  peculiar 
attention — 

In  the  formation  of  all  other  things  God  merely  exercised  his  own  sover- 
eign will,  saying,  "Let  there  be  light,"  "Let  such  and  such  things  take 
place."  But  in  the  creation  of  man  we  behold  the  language  of  consultation; 
"Let  us  make  man."  There  is  not  the  least  reason  to  suppose  that  this  was 
a  mere  form  of  speech,  like  that  which  obtains  among  monarchs  at  this  day; 
for  this  is  quite  a  modern  refinement :  nor  can  it  be  an  address  to  angels  ;  for 
they  had  nothing  to  do  in  the  formation  of  man:  it  is  an  address  to  the  Son, 
and  to  the  Holy  Ghost,  both  of  whom  co-operated  in  the  formation  of  Him 
who  was  to  be  the  master-piece  of  divine  wisdom  and  power.*  This  appears 
from  a  still  more  striking  expression,  which  occurs  afterwards  ;  where  God 
says,  "  Now  man  is  become  like  one  of  us,  to  know  good  and  evil."  Gen. 
iii.  22.  And  it  is  confirmed  in  a  variety  of  other  passages,  where  God,  under 
the  character  of  our  "  Creator,'"  or  "Maker,'"  is  spoken  of  in  the  plural 
number.! 

We  must  not  however  suppose  that  there  are  three  Gods  :  there  certainly 
is  but  One  God  ;  and  His  unity  is  as  clear  as  his  existence :  and  this  is  in- 
tentionally marked  in  the  very  verse  following  our  text:  where  the  expres- 
sions, "us"  and  "our"  are  turned  into  "he"  and  "his:" — "God  created 
man  in  his  own  image;  in  the  image  of  God  created  he  him." 

Here,  then,  we  may  see  an  early  intimation  of  the  Trinity  in  Unity ;  a 
doctrine  which  pervades  the  whole  Bible,  and  is  the  very  corner-stone  of  our 
holy  religion.  And  it  is  deserving  of  particular  notice,  that,  in  our  dedication 
to  our  Creator  at  our  baptism,  we  are  expressly  required  to  acknowledge  this 
mysterious  doctrine,  being  "baptized  in  the  name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost."     Matt,  xxviii.  19. 

*The  work  of  Creation  is  ascribed  to  Jesus  Christ,  John  i.  1—3,  and  to  the  Holy  Ghost, 
Gen.  i.  2;  Job  xxvi.  13;  and  xxxiii.  4. 

fSee  Job  xxxv.  10;  Isaiah  liv.  5;  Eccl.  xii.  1.     These  are  all  plural  Efl  the  original. 


332 


MAN. 


The  text  informs  us  further  respecting, 

II.  The  state  in  which  we  were  created — 

There  was  some  "likeness"  to  God  even  in  the  nature  of  man.  "God 
is  a  spirit,"  who  thinks,  and  wills,  and  acts.  Man  also  has  a  spirit,  distinct 
from  his  body,  or  from  the  mere  animal  life :  he  has  a  thinking,  willing  sub- 
stance, which  acts  upon  matter  by  the  mere  exercises  of  its  own  volitions, 
except  when  the  material  substance  on  which  it  operates  is  bereft  of  its  pro- 
per faculties,  or  impeded  in  the  use  of  them.  But  the  image  of  God  in  which 
man  was  formed,  is,  properly,  two-fold : 

1.  Intellectual — 

"  GJod  is  a  God  of  knowledge."  He  has  a  perfect  discernment  of  every 
thing  in  the  whole  creation.  Such,  too,  was  Adam  in  his  first  formation. 
Before  he  had  had  any  opportunity  to  make  observations  on  the  beasts  of  the 
field  and  the  birds. of  the  air,  he  gave  names  to  every  one  of  them,  suited  to 
their  several  natures,  and  distinctive  of  their  proper  characters.  But  it  was 
not  merely  in  things  natural  that  Adam  was  so  well  instructed  ;  he  doubtless 
had  just  views  of  God,  his  nature  and  perfections:  he  had  also  a  thorough 
knowledge  of  himself,  of  his  duties,  his  interests,  his  happiness.  There 
was  no  one  thing  which  could  conduce  either  to  his  felicity  or  Usefulness, 
which  was  not  made  known  to  him,  as  far  as  he  needed  to  be  instructed  in 
it.  As  "God  is  light  without  any  mixture  or  shade  of  darkness,"  1  John 
i.  5,  so  was  Adam,  in  reference  to  all  those  things  at  least  which  he  was  at 
all  concerned  to  know. 

2.  Moral— 

Holiness  is  no  less  characteristic  of  the  Deity  than  wisdom.  He  loves 
every  thing  that  is  good,  and  infinitely  abhors  every  thing  that  is  evil.  Every 
one  of  His  perfections  is  holy.  In  this  respect,  also,  did  man  bear  a  resem- 
blance to  his  Maker.  "  God  made  him  upright."  Eccl.  vii.  29.  As  he  'had 
a  view  of  the  commandment  in  all  its  breadth,  so  had  he  a  conformity  to  it 
in  all  his  dispositions  and  actions.  He  felt  no  reluctance  in  obeying  it :  his 
will  was  in  perfect  unison  with  the  will  of  his  Maker.  All  the  inferior  ap- 
petites were  in  habitual  subjection  to  his  reason,  which  also  was  in  subjection 
to  the  commands  of  God.  We  are  told  respecting  the  Lord  Jesus  Christ, 
that  he  was  "  the  image  of  God,"  2  Cor.  iv.  4,  "the  image  of  the  invisible 
God,"  Col.  i.  15,  "the  express  image  of  his  person."  Heb.  i.  3.  What 
the  Lord  Jesus  Christ,  therefore,  was  upon  earth,  that  was  man  in  Para- 
dise— "  holy,  harmless,  undefiled."     Heb.  vii.  26. 

That  man's  resemblance  to  his  Maker  did  indeed  consist  in  these  two 
things,  is  manifest ;  because  our  renewal  after  the  divine  image  is  expressly 
said  to  be  in  knowledge,  Col.  iii.  10,  and  in  true  holiness.  Eph.  iv.  24. 
Well,  therefore,  does  the  apostle  say  of  man,  that  "he  is  the  image  and  glory 
of  God."     1  Cor.  xi.  7. 

Infer, 

1.  What  an  awful  change  has  sin  brought  into  the  world  ! 

Survey  the  character  before  drawn  :  and  compare  it  with  men  in  the  pre- 
sent state:  "How  is  the  gold  become  dim,  and  the  find  gold  changed!" 
Men  are  now  enveloped  in  darkness,  and  immersed  in  sin.  They  "  know 
nothing  as  they  ought  to  know,"  and  do  nothing  as  they  ought  to  do  it.  No 
words  can  adequately  express  the   blindness  of  their  minds,  or  the  depravity 

of  their  hearts. Yet  all  this  has   resulted  from  that  one  sin  which 

Adam  committed  in  Paradise.  He  lost  the  divine  image  from  his  own  soul ; 
and  "  begat  a  son  in  his  own  fallen  likeness:"  and  the  streams  that  have  been 
flowing  for  nearly  six  thousand  years  from  that  polluted  fountain,  are  still  as 


MAN. 


333 


corrupt  as  ever.     O  that  we  habitually  considered  sin  in  this  light,  and  re- 
garded it  as  the  one  source  of  all  onr  miseries  ! 

2.  What  a  glorious  change  will  the  Holy  Spirit  effect  in  the  hearts  of  all 
who  seek  Him  !  " 

In  numberless  passages,  as  well  as  in  those  before  cited,  See  notes  (m)  anil 
(n),  the  Holy  Spirit  is  spoken  of,  us  "  renewing"  our  souls,  and  making  us 
"  new  creatures."  2  Cor.  v.  17.  What  Adam  was  in  Paradise,  thai  shall 
we  be,  "  according  to  the  measure  of  the  gift  of  Christ."  "  Instead  of  the 
thorn  shall  come  up  the  fir-tree,  and  instead  of  the  brier  shall  grow  up  the 
myrtle-tree."  Isa.  lv.  13.  He  will  "open  the  eyes  of  our  understanding, 
and  cause  us  to  "  know  all  things"  that  are  needful  for  our  salvation  :  1  John 
ii.  20,  27  ;  and  at  the  same  time  that  he  "  turns  us  from  darkness  unto  light, 
he  will  turn  us  also  from  the  power  of  Satan  unto  God :"  "  He  will  put  the 
law  in  our  minds,  and  write  it  in  our  hearts:'  Heb.  viii.  10.  Let  not  any 
imagine  that  their  case  is  desperate  ;  for  He  who  created  all  things  out  of 
nothing,  can  easily  create  us  anew  in  Christ  Jesus  :  and  He  will  do  it,  if  we 
only  direct  our  eyes  to  Christ :  «  We  all  beholding  as  in  a  glass  the  glory  of 
the  Lord,  shall  be  changed  into  the  same  image  from  glory  to  glory,  even  as 
by  the  Spirit  of  the  Lord."  2  Cor.  iii.  18. 
'  3.  What  obligations  do  we  owe  to  the  ever-blessed  Trinity  ! 

If  we  looked  no  further  than  to  our  first  creation,  we  are  infinitely  indebt- 
ed to  the  sacred  Three,  for  making  us  the  subject  of  their  consultation,  and 
for  co-operating  to  form  us  in  the  most  perfect  manner.  But  what  shall  we 
say  to  that  other  consultation,  respecting  the  restoration  of  our  souls?  Hear, 
and  be  astonished  at  that  gracious  proposal,  "  Let  us  restore  man  to  our  im- 
age." "  I,"  says  the  Father,  "  will  pardon  and  accept  them,  if  an  adequate 
atonement  can  be  found  to  satisfy  the  demands  of  justice.  "  Then  on  me  be 
their  guilt,"  says  his  only  dear  Son:  "I  will  offer  myself  a  sacrifice  lor 
them,  if  any  one  can  be  found  to  apply  the  virtue  of  it  effectually  to  their 
souls,  and  to  secure  to  me  the  purchase  of  my  blood."  "  That  shall  be  my 
charge,"  says  the  blessed  Spirit:  "I  gladly  undertake  the  office  of  enlight- 
ening, renewing,  sanctifying  their  souls  ;  and  I  will  "  preserve  every  one  ol 
them  blameless  unto  thy  heavenly  kingdom."  Thus,  by  their  united  efforts, 
is  the  work  accomplished  ;  and  "  a  way  of  access  is  opened  for  every  one 
of  us  through  Christ,  by  that  one  Spirit,  unto  the  Father."  Eph.  u.  18.  U 
let  every  soul  rejoice  in  this  Tri-une  God!  and  may  the  Father  s  -love,  the 
grace  of  Christ,  and  the  fellowship  of  the  Holy  Ghost,  be  with  us  all  ever- 
more !     Amen. 


OF  THE  IMMORTALITY  OF  THE  SOUL. 

Gen.   ii.   7. — And   he  became  a  living  soul.      (II.) 

Though  the  body  die,  and  when  it  dies,  the  soul  dies  not ;  it  survives  the 
body,  and  not  only  lives  after  it,  but  lives  for  ever,  it  never  dies:  though  the 
body  without  the  so-ul  be  dead,  yet  the  soul  without  the  body  is  not  dead. 
When  the  body  returns  to  the  earth  and  dust,  from  whence  it  sprung,  the 
soul  returns  to  God,  its  immediate  author:  the  b<  dy  may  be  killed  by  men, 
but  not  the  soul:  no  man  has  any  power  over  that,  none  but  God  that  made 


334  MAN. 

it:  the  soul  is  immortal,  it  is  not  capable  of  death,  that  is,  in  a  natural  and 
proper  sense. 

When  it  is  said  the  soul  is  immortal,  it  must  be  understood  that  it  is  so  in 
its  nature  ;  and  is  not  liable  to  death  either  from  any  thing  within  itself,  or 
without  it ;  but  not  that  it  has  such  an  immortality  as  God  himself  has,  "  who 
only  hath  immortality;"  lie  has  it  of  himself.  Angels,  and  the  souls  of  men, 
have  their  immortality  of  him,  who  has  made  them  immaterial  and  immortal 
spirits ;  his  immortality  is  without  beginning-,  and  any  prior  cause  of  it ; 
theirs  has  a  beginning  from  God,  the  first  cause  of  them  :  his  is  indepen- 
dent; theirs  depends  on  him,  "in  whom  they  live,  and  move,  and  have 
their  being."      That  the  soul  of  man  is  immortal,  may  be  proved, 

I.  From  the  consideration  of  the  soul  itself — its  original,  nature, 

POWERS,  AND    FACULTIES. 

1.  From  the  original  of  it.  It  is  not  of  men  :  "  What  is  born  of  the  flesh 
is  flesh  ;"  and  not  only  carnal  and  sinful,  but  frail  and  mortal.  "  All  flesh 
is  grass,"  withering,  decaying,  and  corruptible  ;  it  is  the  very  breath  of  God, 
and  has  a  similarity  to  him,  particularly  in  immortality;  "  God  breathed  into 
man  the  breath  of  life."  Gen.  ii.  7.  Elihu  says,  Job  xxxiii.  4,  "The  breath 
of  the  Almighty  hath  given  me  life  ;"  a  life  that  will  never  end.  Hence  God 
is  described  as  he  that  "  formeth  the  spirit  of  man  within  him."  Zech.  xii. 
1,  and  as  God  is  the  former  of  the  souls  of  men,  so  he  is  the  supporter  of 
them  ;  he  "  upholds  their  souls  in  life."  The  most  malicious  and  cruel  per- 
secutors can  only  kill  the  body,  and  after  that  they  have  no  more  that  they 
can  do;  they  cannot  kill  the  soul.  Luke  xii.  4. 

2.  The  immortality  of  the  soul  may  be  proved  from  its  nature  ;  which  is, 

1.  Spiritual,  of  the  same  nature  with  angels,  who  are  made  spirits,  spirit- 
ual substances.  Heb.  xii.  9 — 23.  The  souls  of  men  are  of  the  same  nature 
with  angels,  and  they  die  not.  Ps.  civ.  4;  Luke  xx.  36;   1  Cor.  ii.  11. 

2.  The  soul  of  man  is  simple,  unmixed,  and  uncompounded  ;  it  is  not 
composed  of  flesh  and  blood,  &c.  as  the  body ;  a  spirit  has  none  of  these. 

3.  It  is  immaterial,  it  is  not  composed  of  matter  and  form  ;  nor  is  it  a  ma- 
terial form,  educed  out  of  the  power  of  matter.  Matter  is  divisible,  discerp- 
tible,  may  be  cut  to  pieces  :  not  so  the  soul :  it  is  out  of  the  reach  of  every 
slauo-htering  weapon;  the  sharp  arrow  cannot  penetrate  into  it,  nor  the  glit- 
tering spear  pierce  it,  nor  the  two-edged  sword  divide  it. 

4.  It  has  no  contrary  qualities  which  threaten  with  destruction ;  it  is  nei- 
ther hot  nor  cold  ;  neither  moist  nor  dry. 

5.  The  soul  of  man  is  made  after  the  image,  and  in  the  likeness  of  God, 
which  chiefly  consists  in  that ;  it  bears  a  resemblance  to  the  Divine  nature, 
beino-  the  breath  of  God,  it  is  a  likeness  to  him,  and  particularly  in  its  im- 
mortality. 

3.  The  immortality  of  the  soul  may  be  proved  from  its  powers  and  facul- 
ties. 

4.  Its  understanding.  There  is  a  spirit  or  soul,  in  man,  as  Elihu  says. 
Job  xxxii.  8.  And  the  inspiration  of  the  Almighty  giveth  him  understand- 
ing ;  an  intellective  power  and  faculty  of  understanding  things.  Ps.  xxxii. 
9  ;  Job  xxxv.  11. 

1 .  The  understanding  of  man  can  take  in,  and  has  knowledge  of,  things 
spiritual  and  incorporeal,  immaterial,  incorruptible,  and  eternal;  which  it 
would  not  be  capable  of  if  it  were  not  of  the  same  nature  itself:  the  images 
of  these  things  would  not  be  impressed  on  it,  nor  would  it  be  susceptible  of 
them. 


MAN.  335 

2.  The  soul  of  man  has  knowledge  of  eternity  itself;  though  it  may  be 
observed,  there  is  great  difference  in  its  apprehension  of  an  eternity  past, 
and  of  that  which  is  to  come  :  when  it  considers  the  former,  it  is  soon  at  a 
loss,  and  at  a  full  stop,  is  obliged  to  return  and  cannot  go  on  ;  it  is  like  a  bird 
that  attempts  to  soar  aloft,  and  take  flights  it  is  n»t  used  nor  equal  to,  it  flut- 
ters and  hangs  its  wings,  and  is  forced  to  descend.  Bat  when  the  soul  fixes 
its  thoughts  on  an  eternity  to  come,  how  readily  does  it  apprehend  how  that 
shall  proceed  without  end  !  with  what  pleasure  dees  it  roll  over  millions  of 
ages  in  it !  The  reason  of  this  difference  is,  because  the  soul  itself  is  not 
from  etcrnitv,  but  has  a  beginning ;  whereas,  it  will  endure  to  eternity  and 
have  no  end. 

3.  The  knowledge  which  the  mind  and  understanding  of  man  has  of  things 
in  the  present  state,  is  very  imperfect,  through  the  brevity  of  life  ;  and  there- 
fore it  may  be  reasonably  concluded,  that  there  is  a  future  state,  in  which  the 
soul  will  exist,  and  its  knowledge  of  things  be  more  perfect.  Arts  and 
sciences  have  been  cultivating  many  thousands  of  years,  and  in  some  ages 
great  improvements  have  been  made,  and  especially  in  latter  ends  ;  and  yet 
there  is  room  for  farther  improvements  still :  the  knowledge  of  the  best 
thinors,  which  good  men  have,  as  of  God,  of  Christ,  and  of  the  mysteries 
of  grace,  is  now  very  imperfect;  those  that  know  most,  know  but  in  part, 
and  see  through  a  glass  darkly  ;  but  there  is  a  state  in  which  their  souls  will 
exist,  when  they  shall  see  God  face  to  face,  see  him  as  he  is,  and  know  as 
they  are  known. 

4.  The  knowledge  the  mind  of  man  has  of  things  now,  is  not  in  propor- 
tion to  the  powers  that  he  possesses.  How  many  are  there  that  die  in  infan- 
cy, and  as  soon  as  they  are  born,  whose  reasoning  powers  are  never  called 
forth  into  action  and  exercise;  and  how  many  die  in  childhood  and  youth, 
before  these  powers  ripen,  and  are  brought  to  any  maturity  ?  Now  can  it 
be  thought  these  powers  are  bestowed  upon  them  in  vain?  There  must  be 
then  an  after-state. 

5.  Let  a  man  know  ever  so  much  in  this  present  life,  he  is  desirous  of 
knowing  more;  let  his  acquisitions  of  knowledge  be  ever  so  large,  after  a 
life  of  studious  search  and  inquiry,  he  is  not  satisfied,  he  still  wants  to  know 
more ;  and  what  he  has  arrived  unto  is  only  to  know  this,  that  he  knows  but 
little."  Now  this  desire  of  knowledge  is  not  implanted  in  man,  by  the  Au- 
thor of  nature,  in  vain ;  wherefore  the  soul  must  remain  after  death,  when  it 
will  arrive  to  a  more  perfect  knowledge  of  things. 

2.  The  will  of  man  is  another  faculty  of  the  soul,  the  object  and  actings 
of  which  show  it  to  be  immortal. 

1.  The  will  has  for  its  object  universal  good.  It  naturally  desires  com- 
plete happiness,  which  some  place  in  one  thing  and  some  in  another,  but  it 
is  not  perfectly  enjoyed  by  any.  Now  there  must  be  a  future  state,  in  which 
true  happiness  will  be  attained,  at  least  by  some,  or  else  the  actings  of  the 
will  about  it  will  be  in  vain. 

2.  God  is  the  summum  bonum,  the  chief  good,  the  will  of  man  rightly 
pitches  upon,  nor  can  it  be  satisfied  with  any  thing  less  ;  good  men  choose 
him  as  their  portion;  but  then  he  is  not  perfectly  enjoyed  as  such  in  this 
life :  wherefore  in  order  to  this  the  soul  must  remain  after  death,  and  be  im- 
mortal. 

3.  The  will  has  its  desires,  and  which  desires,  even  the  best,  are  not  sat- 
isfied in  this  life.     "  Whom  have  I  in  heaven  but  thee  .'" 

4.  The  actions  of  the  will  are  free,  not  forced  by  any  creature ;  its  acts 
are  independent  of  the  body,  and  can  live  without  it. 


330  MAN. 

5.  The  will  is  not  weakened,  nor  indeed  any  of  the  powers  and  faculties 
of  the  soul  impaired,  by  sickness  and  approaching  death  ;  though  the  out- 
ward man  perish,  the  inward  man  is  renewed  day  by  day  ;  yea,  when  the 
body  is  become  speechless  and  near  expiring,  the  faculties  of  the  soul  arc  in 
exercise ;  a  man  understands  clearly  what  his  friends  about  him  say,  and  can 
by  a  sign,  by  the  lifting  up  his  hand,  signify  his  faith,  hope,  joy,  and  com- 
fort ;  all  which  show  that  the  soul  sickens  not  with  the  body,  nor  becomes 
languid,  nor  dies  with  it. 

II.  The  immortality  of  the  soul  may  be  proved  from  the  light 
of  nature  and  reason. 

1.  From  the  consent  of  all  nations.  Cicero  says,  That  as  we  know  by 
nature  that  there  is  a  God,  so  we  judge  by  the  consent  of  all  nations,  that 
souls  remain  after  death  and  are  immortal  f  and  in  every  thing,  he  says,  the 
consent  of  all  nations  is  to  be  reckoned  the  law  of  nature:  so  Seneca  calls 
it,  a  public  persuasion  or  belief. 

2.  This  may  be  concluded,  from  an  extinction  of  man.  soul  and  body,  be- 
ing abhorrent  to  man ;  the  death  of  the  body,  though  nature  be  reluctant  to 
it ;  yet,  in  many  instances  there  has  been  a  voluntary  and  cheerful  submis- 
sion to  it  i  many  good  men  have  not  loved  their  lives  unto  death. 

3.  It  may  be  argued,  that  the  natural  desire  in  men  to  be  religious,  in  some 
way  or  other;  this  is  so  natural  to  men,  that  some  have  chose  rather  to  de- 
fine man  a  religious,  than  a  rational  animal.  All  nations  have  had  their  gods 
they  worshipped. 

4.  There  is  a  consciousness  of  sinning  in  men;  guilt  arises  in  their  con- 
sciences, on  account  of  sins;  even  in  the  very  heathen  there  is  a  conscience 
bearing  witness  in  their  actions. 

5.  Not  only  from  the  stings  of  conscience,  but  from  the  horror  and  dread 
wicked  men  are  sometimes  siezed  with,  as  Felix.  These  things  not  only 
show  that  there  is  a  Divine  Being  to  whom  men  are  accountable  for  their  ac- 
tions ;  but  that  there  is  a  future  state  after  death,  in  which  men  exist,  when 
they  shall  be  either  in  happiness  or  in  misery. 

6.  The  belief  of  this  may  be  farther  argued,  from  the  providence  of  God 
concerned  in  the  distribution  and  disposal  of  things  in  this  life,  which  is 
oftentimes  very  unequal  i  wicked  men  prosper,  and  good  men  are  greatly 
afflicted.  Ps.  lxxiii.  2,  3,  12—14;  Jer.  xii.  1,  2.  Good  men  if  they  .have 
hope  in  this  life  only,  they  would  be  of  all  men  the  most  miserable.  Luke 
xvi.  25;   1  Cor.  xv.  19.     Wherefore, 

7.  The  immortality  of  the  soul  may  be  concluded  from  the  justice  of  God  ; 
who  is  the  judge  of  all  the  earth  ;  for  righteous  is  the  Lord,  though  his  judg- 
ments are  not  so  manifest  in  this  life :  it  is  a  righteous  .thing  with  God  to 
render  tribulation  to  them  that  trouble  his  people,  and  to  fulfil  the  promises 
he  makes  to  his  saints. 

8.  If  the  soul  be  not  immortal,  but  dies  with  the  body,  the  brutes,  in  many 
things,  have  the  advantage  of  men  ;  and  their  state  and  condition  in  this  life 
is,  in  many  respects,  superior  to  ours  ;  they  are  not  so  weak  and  helpless  at 
first  coming  into  the  world  ;  not  subject  to  so  many  diseases  ;  in  some  the 
senses  are  quicker,  and  they  have  more  pleasure  in  trfc  exercise  of  them. 

III.  The  immortality  of  the  soul  may  be  proved*  from  the  sacred 

SCRIPTURES. 

Eccl.  xii.  7.  The  soul,  or  spirit,  is  said  to  return  to  God  that  gave  it. 
Matt.  x.  28.     Fear  not  them  which  kill  the  body,  &c.    This  is  to  be  proved, 

1.  From  scripture  doctrines;  as  from  the  doctrine  of  God's  love  to  his 
people,  which  is  everlasting.   Jer.  xxxi.  3.     But  this  would  not  be  true,  if 


MAN.  337 

the  souls  of  God's  beloved  died;  hence  it  would  follow,  that  death  can,  and 
does,  separate  from  the  love  of  God,  contrary  to  the  apostle's  firm  persuasion. 
Rom.  viii.  38,  39.  Also  from  the  covenant  of  grace,  which  is  said  lo  he  an 
everlasting  covenant.  2  Sam.  xxiii.  5.  But  it  is  well  known,  that  in  all  cov- 
enants there  are  confederates,  and  if  one  of  the  parties  covenanting  die,  the 
covenant  is  at  an  end.  The  argument  used  by  Christ  to  prove  the  resorreo 
tion  of  the  dead,  from  covenant  interest,  Matt.  xii.  31,  32;  Luke  xx.  33, 
equally  proves,  or  rather  more  clearly,  the  immortality  of  the  soul.  And 
particularly  the  immortality  of  the  soul  may  be  concluded  from  the  grand 
promise  of  eternal  life,  in  the  covenant  made  before  the  world  began.  Tit.  i. 
2  ;  1  John  ii.  25.  But  how  can  this  promise  be  fulfilled,  if  the  souls  of  those 
to  whom  it  is  made  are  not  immortal?  It  may  be  argued  from  the  doctrine 
of  adoption,  another  blessing  in  the  covenant ;  by  virtue  of  which  saints  ere 
heirs  of  an  eternal  inheritance.  Likewise  it  may  be  argued  from  the  doc- 
trine of  Christ  respecting  his  work,  the  blessings  of  grace  by  him,  and  (he 
services  and  benefits  farther  to  be  expected  from  him,  as  the  redemption  of 
the  soul  by  the  blood  of  Christ,  which  must  be  shed  in  vain :  nor  can  it  be 
called  eternal  redemption  if  the  soul  be  not  immortal.  The  doctrine  of  the 
judgment,  whether  particular  or  general,  is  a  proof  of  the  soul's  immortality. 
Moreover,  the  doctrine  of  future  rewards  and  punishments  confirms  this 
truth  ;  for,  if  the  soul  be  not  immortal,  a  good  man  cannot  be  rewarded  in  a 
way  of  grace,  nor  enjoy  happiness  in  consequence  of  his  piety,  since  there 
will  be  no  subject  of  it  remaining;  nor  a  wicked  man  punished  for  his  sins 
for  the  same  reason. 

2.  The  immortality  of  the  soul  may  be  proved  from  scripture  instances ; 
as  from  the  cases  of  Enoch  and  Elijah,  who  were  translated,  soul  and  body, 
that  they  should  not  see  death;  as  not  in  their  bodies,  so  not  in  their  souls. 
Abraham,  Isaac,  and  Jacob,  who  died,  and  yet  after  death  were  living,  even 
in  the  times  of  Christ;  also  from  the  spirits  in  prison,  in  the  times  of  the 
apostle  Peter,  who  were  disobedient  to  the  warnings  of  Noah ;  and  from  the 
resurrection  of  some  particular  persons  ;  who,  after  death,  were  raised  and 
lived  again,  their  souls,  which  die  not,  being  returned  to  them  ;  1  Kings  xvii. 
21,  22,  and  from  the  souls  under  the  altar,  whose  bodies  were  killed;  Rev, 
vi.  9,  10,  and  from  the  instances  of  persons  committing  their  spirits  to  God 
at  death.  Ps.  xxxi.  5;  Luke  xxiii.  46;  Acts  vii.  59;  1  Pet.  iv.  16,  19. — 
Lastly,  all  such  scriptures  which  speak  of  the  joys  of  heaven,  and  the  tor- 
ments of  hell. 

IV.  Answer  some  objections. 

1.  From  reason.     As, 

.    1.  That  which  has  a  beginning  has  an  end.     But  this  is  not  always  true  ; 
angels  have  a  beginning,  but  not  an  end ;  they  die  not. 

2.  The  powers  of  the  soul  are  said  to  decay,  as  the  body  decays ;  but  this 
is  only  true  of  the  powers  of  the  sensitive  soul,  or  part  of  man :  not  of  the 
rational  soul ;   not  of"  the  faculties  of  the  understanding  and  will. 

3.  When  a  man  dies,  nothing  is  seen  to  go  out  of  him  but  his  breath, 
which  vanishes  away :  but  it  is  no  wonder  the  soul  should  not  be  seen  at  its 
departure,  since  being  a  spirit,  incorporeal  and  immaterial,  it  is  invisible. 

4.  Some  will  have  it,  that  this  is  only  a  contrivance  of  men  in  power,  a 
piece  of  state-policy  to  keep  men  in  awe.  But  those  men  were  either  bad 
or  good  men:  bad  men  would  be  unconcerned  about  ways  and  means  to 
6erve  the  cause  of  religion ;  and  good  men  would  never  make  use  of  a  known 
lie,  to  serve  such  purposes. 

34 


338  MAN.  • 

2.  From  scripture.     As, 

1.  From  such  scriptures  which  threaten  the  soul  with  death  in  case  of  sin. 
Gen.  ii.  17.  And  it  is  expressly  said,  the  soul  that  sins  shall  die.  Ezek. 
xviii.  4.  To  which  may  be  replied — That  there  are  various  sorts  of  death  : 
there  is  a  spiritual  or  moral  death  ;  it  is  a  being  dead  in  trespasses  and  sins; 
and  lies,  not  in  the  substance  of  the  soul,  but  in  the  qualities  of  it.  And 
there  is  an  eternal  death,  the  destruction  of  both  body  and  soul  in  hell ;  this 
lies  not  in  the  destruction  of  the  being  of  either,  but  in  the  misery  of  both: 
and  there  is  a  natural  death,  such  as  of  the  body,  which  the  soul  is  not  ca- 
pable of. 

2.  From  what  is  said  of  man.  Ps.  lxxviii.  39,  and  cxlvi.  4.  This  is  ex- 
pressive of  the  brevity  of  the  bodily  life  of  man. 

3.  From  such  passages  which  speak  of  man's  going  at  death  from  whence 
ks  shall  not  return.  Job  x.  21,  and  xiv.  10.  But  these  are  to  be  understood, 
of  his  returning  to  his  house,  and.  former  manner  of  living  and  employment 
of  life.  Chap,  xii,  10.  And  when  it  is  asked,  Where  is  he,  when  he  dies? 
it  is  easily  answered,  He  is  returned  to  the  dust ;  and  his  soul  is  gone  to 
God,  and  is  either  in  bliss  or  wo. 

4.  From  those  places  which  speak  of  the  dead  as  not  :  Rachel  was  weep- 
ing for  her  children,  because  they  were  not.  Jer.  xxxi.  15.  But  this  cannot 
be  meant  of  non-existence,  either  of  soul  or  body. 


ORIGINAL  SIN. 

Genesis  iii.  13. — The  serpent  beguiled  me,  and  I  did  eat.     (Sk.)  \ 

The  origin  of  things  is  frequently  involved  in  darkness  ;  and  the  more  re- 
mote the  period  of  their  commencement,  the  greater  mysteriousness  envelops 
their  origin.  Things  seen  at  a  distance  are  usually  seen  indistinctly ;  and 
facts  are  often  related  without  the  pomp  of  circumstance.  This  is  exemplified 
in  the  subject  before  us.  The  text  is  a  brief  narration  of  one  of  the  most 
awfully  portentous  acts,  which  was  ever  perpetrated  upon  earth ;  to  this 
source,  we  may  trace  back  all  the  crimes  in  their  endlessly  diversified  cir- 
cumstances, which  have  inundated  the  world  ;  and  here  we  see  the  germina- 
tion of  a  seed,  which  has  taken  deep  root,  and  filled  the  earth  with  poisonous 
fruit.  Had  the  fact  recorded  in  the  text  been  merely  of  a  speculative  charac- 
ter, it  might  even  then  have  excited  curoisity,  and  elicited  inquiry ;  but  as 
we  have  all  reaped  a  harvest  of  ills,  from  the  seed  sown  on  that  fatal  occa- 
sion, it  cannot  be  an  unprofitable  exercise,  to  spend  a  few  moments  in  recall- 
ing to  mind  what  we  know  of  this  transaction.  Two  things  claim  our 
attention, 

I.  The  act  of  the  serpent.     He  "  beguiled  me." 

II.  The  act  of  the  woman.     "  I  did  eat." 

But  who,  or  what  was  the  serpent?  In  the  first  verse  of  this  chapter,  the 
serpent  is  represented  as  a  "  beast  of  the  field:"  but  to  suppose  that  any 
beast  of  the  field,  would  of  his  own  accord,  and  at  his  own  instigation,  be- 
guile the  woman,  and  seduce  her  to  sin,  would  be  an  absurdity  too  palpable 
to  be  admitted  ;  as  it  would  imply,  that  the  serpent  was  superior  to  the  wo- 
man in  intellectual  endowments  ;  and  that  he  meditated  her  ruin  by  carrying 


MAN>  339 

into  effect  a  most  mischievous  design.  Bnt  as  God  made  every  thing  very 
good,  and  as  all  animals  were  inferior  to  the  human  pair,  we  must  refer  to 
some  other  cause  for  the  existence  of  this  act. 

The  most  common  opinion  is,  (hat  the  devil  animated  the  body  of  the  ser- 
pent, and  spoke  to  Eve  through  his  organs.     In  reference  to  this,  he  is  called 
the  "old  serpent,"  Rev.  xii.  9.     And  St.  Paul  said  to  the  Corinthians,   "I 
fear  as  the  serpent  beguiled  Eve,"  &c,  2  Cor.  xi.  3;  but  he  could  not  fear 
that  that  "beast  of  the  field,"  described  by  Moses,  would  corrupt  the  chris- 
tians at  Corinth.     That  the  devil  can  so  far  possess  human,  or  animal  bodies, 
as  to  act  upon  them  and  speak   through    them,  is   most  satisfactorily  proved 
from  the  legion  who  possessed  th'e  poor  demoniac,  and  said  to  Jesus,  "  What 
have  we  to  do  with  thee  ?"  &c,  Matt.  vii.  32.     And   then  entering  into  the 
bodies  of  the  swine,  &c.      And  this  enemy  possessed  every  qualification  for 
managing  the  deep-laid  plot  which  he  had  so  artfully  devised.     He  was  enr 
dowed  with  extensive  knowledge.     Angels  possess  amazing  powers  of  intel- 
lect, and  though  fallen  angels  lost  all  moral  excellency  by  their  fall,  yet  they 
most  probably  retained  much  of  their  original  visor  of  understanding.    Satan 
knew  in  what  part  of  the.  universe  to  find  the  original  pair;  he  knew  their 
circumstances — the  law  they  were   under — the   misery  that  would  ensue  on 
their  violation  of  that  law — and  probably  the  mischievous  results  in  reference 
to  posterity.     He  also  possessed  the  most  consummate  wickedness.     He  is 
called   the  "wicked  one,"   and   "  an  evil  spirit."     The  devil  is  a  being  re- 
plete with  wickedness ;  and  this  was  the  most  wicked  scheme  that  was  ever 
devised.      What  wickedness  to  mar  such  beauty,  and  blight  so   much   excel- 
lence, as  creation  presented  when  adorned  in   all   its  pristine  glory!     What 
wickedness  to  involve  innocent  and  holy  beings  in  guilt  and  misery  !  beings 
who  deserved  no  such  treatment,  and  merited  no  such  conduct !     Oh  how 
many  are  there  in  the  world  who  too  successfully  imitate  this  arch  fiend  ! 
who  are  wise  to  do    mischief;   who  employ  their  exalted  powers  of  mind  in 
imposing  on  the  credulous,  and  ruining  the  innocent!    But  how  did  the  ser- 
pent beguile  the  woman  ? 

1.  By  attacking  her  tyhen  alone.  I  infer  this,  not  only  on  the  ground  of 
a  commonly  received  opinion,  but  from  the  narrative  itself.  Here  we  see  the 
whole  of  the  conversation  carried  on  between  the  serpent  and  the  woman ; 
Adam  had  no  share  in  it.  The  devil  must  have  known  that  Adam  was  the 
superior,  from  the  circumstance  of  his  being  first  formed,  and  Eve  being 
made  a  "  helpmeet  for  him."  Had  Adam  been  present,  they  would  most 
probably  have  taken  sweet  council  together,  on  a  subject  of  so  much  conse- 
quence. How  wise  it  is  in  affairs  of  great  moment  to  pause,  and  hesitate, 
and  deliberate,  and  take  advice  of  our  superiors. 

2.  By  directing  her  attention  to  the  prohibited  object.  There  was  much 
in  the  garden  of  Eden  to  admire,  and  much  to  enjoy  :  one  tree  only  was  pro- 
hibited ;  to  this  object  the  serpent  directed  the  attention  of  die  woman,  and 
induced  her  to  look  at  it,  talk  of  it,  and  desire  it.  We  have  many  prohibited 
objects.  These  we  should  fly  from  ;  never  trust  our  eyes  to  gaze  on  objects 
which  are  likely  to  excite  desires  of  an  unholy  nature  in  our  hearts.  "  Ab- 
stain from  the  appearance  of  evil."  Oh  had  Eve  done  this,  how  effectually 
would  she  have  broken  the  snare  of  the  devil ! 

3.  By  a  prospect  of  advantage  on  eating  the  forbidden  fruit.  Nothing 
weighs  so  much  with  a  human  being  as  profit.  What  will  not  a  man  sacri- 
fice for  the  distant  prospect  of  gain  !  Eve  expected  to  be  like  the  ffods,  that 
is,  as  the  angels.  Eve  must  have  known,  that  there  were  such  beings  as  an- 
gels.    AVho  can  doubt  but  that  they  made  their  appearance  to  our  primitive 


340  BfAWi 

parents  in  paradise,  as  they  appeared  in  after  times  to  Abraham,  Lot,  &c.  ? 
And  it  is  not  improbable,  but  that  they  assumed  a  glorious  appearance  ;  the 
idea  of  being  like  them,  produced  a  most  fascinating  effect  on  the  mind  of 
Eve.  But  this  was  all  mere  artifice  with  the  tempter,  who  knew  that  instead 
of  being  as  gods,  they  would  be  more  like  fiends,  by  partaking  of  the  for- 
bidden fruit.  How  many  of  the  sons  and  daughters  of  Eve  have  been  lured 
by  the  tempting  bait  of  ambition,  and  who  by  aping  their  superiors  have 
plunged  themselves  into  an  abyss  of  misery  ! 

4.  By  plausibly  reasoning  with  her  on  the  subjrct.  He  knew  that  noth- 
ing could  be  done  by  open  attack;  that  every  thing  must  appear  plausible  and 
imposing;  he  therefore  began  by  questioning  Eve,  "  Hath  God  said,  ye  shall 
not  eat  of  every  tree  of  the  garden?"  Hen-  was  just  enough  to  excite  curi- 
osity. Hath  God  said  such  a  thing?  Is  this  reasonable  ?  What  could  such 
fair  fruit  be  created  for,  but  to  be  eaten?  It  is  highly  probable,  that  more 
conversation  ensued  than  is  here  recorded.  How  forcibly  does  this  teach  us 
to  resist  the  first  temptations  to  evil,  to  hold  no  parley  with  the  enemy. 

5.  By  confidently  asserting,  that  it  was  a  mistake  under  which  Eve  was 
laboring.  "  Ye  shall  not  surely  die."  He  first  tempted  her  to  doubt,  by  an 
awful  insinuating  question;  and  then  to  disbelieve,  by  a  bold,  daring,  mis- 
chievous lie, — the  first  lie  that  ever  was  uttered  upon  earth.  This  is  the 
usual  process  by  which  he  carries  on  his  dark  designs,  exciting  men  to  ques- 
tion the  truth  of  established  opinions,  &c.  Confident  assertions  have  often 
great  weight  with  innocent  and  unsuspecting  minds.  "  Goodness  thinks  no 
ill,  where  no  ill  seems."  Here  was  not  only  a  bold  contradiction  to  the  truth 
of  God,  but  an  artful  and  base  insinuation,  that  he  had  prohibited  this  fruit 
through  some  sinister  design.     "  For  God  doth  know,"  &c,  ver.  5. 

II.  The  act  of  the  woman.  "  I  did  eat."  This  was  the  original  trans- 
gression.    Here  sin  entered  into  the  world,  and  we  learn, 

1.  That  the  sin  of  Eve  was  a  personal  act.  "I  did  eat."  Whatever 
blame  might  be  imputed  to  the  serpent,  still  the  act  of  eating  was  all  her  own. 
The  sin  of  the  tempter  was  a  totally  distinct  thing  from  her  sin.  Here  was 
no  force,  no  constraint,  nor  over-ruling  power  to  impel  her  to  eat ;  the  con- 
currence of  her  will — the  taking  of  the  fruit — and  the  eating  of  it,  were  per- 
sonal acts  for  which  Eve  only  was  accountable.  Our  sins  also  are  personal. 
Temptations  we  all  have,  and  innate  tendencies  to  evil ;  but  these  are  not 
imputed  to  us  as  sin,  till  we  give  them  the  concurrence  of  our  wills,  and 
sanction  them  by  indulgence. 

2.  The  sin  of  Eve  ivas  a  carnal  act.  "I  did  ea/."  Here  was  the  sin, 
it  was  in  eating.  The  temptation  was  presented  to  the  senses  ;  "  The  wo- 
man saw  that  the  tree  was  good  for  food."  It  is  difficult  to  say,  how  she 
could  see  this,  unless  we  admit  with  Milton,  that,  she  had  seen*  the  serpent 
eat.  of  it.  What  if  it  were  good  for  food  ?  she  needed  not  food  ;  there  were 
trees  in  abundance  all  around  her,  laden  with  fruit  as  fair  and  good  as  that 
which  she  coveted.  "  And  that  it  was  pleasant  to  the  eyes  ;"  but  must  every 
thing  be  eaten  that  is  pleasant  to  the  eye  ?  And  "  a  tree  to  be  desired  to 
make  one  wise;"  here  "lust  conceived,  and  brought  forth  sin."  Most  of 
our  temptations  come  to  us  through  the  medium  of  our  senses,  and  sin  is 
chiefly  gratifying  as  it  affects  the  anjmal  part  of  a  man.  Sinners  are  nomi- 
nated carnal  men,  that  is  literally,  fleshly  men ;  men  who  are  in  the  flesh, 
who  live  after  the  flesh,  and  who  sow  to  the  flesh  :  and  though  sin  is  deeply 
seated  in  the  mind,  yet  the  members  of  the  body  become  its  instruments. 

3.  The  sin  of  Eve  ivas  a  prohibited  act.  It  was  a  direct  violation  of  \ 
plain,  known,  positive  law.     The  law  was  as  plain  as  language  could  make 


MAN.  341 

it:  it  was  known;  for  though  God  gave  it  to  Adam,  prior  to  the  formation 
of  Eve,  yet  God,  or  her  husband,  had  revealed  it  to  her;  her  whole  conver- 
sation with  the  serpent,  evinced  that  she  knew  it:  and  it  was  positive,  "Thou 
shalt  not  eat  of  it."  All  our  sins  are  of  a  similar  character,  as  they  are  trans- 
gressions of  laws,  plain,  known,  and  positive. 

i.  The  sin  of  Eve  was  a  presumptuous  act.  In  eating  of  the  fruit,  she 
must  have  presumed  that  God  was  insincere  in  what  he  said ;  that  his  words 
were  not  the  words  of  truth;  that  the  death  with  which  she  was  threatened 
would  not  he  inflicted ;  that  she  would  escape  the  punishment  though  she 
ventured  on  the  sin.  Such  is  the  presumption  of  sinners  generally  :  they  do 
not  dare  to  give  the  lie  to  God,  by  any  verbal  protestation,  but  they  act  as  if 
they  believed  that  God  was  insincere  in  what  he  has  said,  and  many  of  them 
are  given  up  to  strong  delusions  to  believe  a  lie. 

5.  The  sin  of  Eve  teas  a  ruinous  act.  She  no  sooner  became  a  sinner 
than  she  became  a  tempter ;  she  gave  unto  her  husband,  and  he  did  eat  also ; 
and  thus  ruin  was  entailed  on  their  posterity.  Whether  Adam  would  have 
eaten  without  the  seduction  of  Eve  is  uncertain.  Adam  was  not  deceived ; 
he  knew  better:  but  such  is  the  force  of  bad  example,  that  Adam,  intelligent 
and  holy  as  he  was,  plunged  himself  into  sin  and  misery,  to  follow  the  ex- 
ample of  his  wife.  Sinners  are  not  satisfied  with  standing  alone  ;  they  press 
others  into  the  snares  by  which  they  themselves  are  entangled. 

From  this  subject  we  learn, 

First,  The  true  character  of  original  sin.  Man  was  created  holy,  but 
not  immutable.  How  far  immutability  can  be  an  attribute  of  any  created  be- 
ing, I  must  leave.  God  gave  our  first  parents  a  law,  plain,  positive,  and  easy 
to  be  kept.  Could  any  thing  be  more  reasonable  ?  A  being  subject  to  no 
law  is  subject  to  no  government,  and  accountable  to  no  superior ;  and  to  sup- 
pose that  God  should  make  a  being  capable  of  obeying  him,  and  yet  give  him 
no  law  as  the  test  of  his  obedience,  is  absurd. 

Secondly,  How  much  ought  we  to  be  on  our  guard  against  the  attacks 
of  enemies.  If  Eve  in  Paradise  met  with  an  insidious  foe,  who  beguiled 
her,  how  can  we  hope  to  escape  temptations?  ".We  should  suspect  some 
danger  nigh,  where  we  possess  delight."     "  Watch  and  pray." 

Thirdly,  That  God  will  call  us  to  an  account  for  our  conduct.  Eve  Ut- 
ile suspected,  while  feasting  on  the  interdicted  fruit,  that  God  was  near  to 
judge  her.  Let  us  live  with  eternity  in  our  view,  and  bring  every  thing  to 
bear  on  the  day  of  reckoning. 

Fourthly.  To  adore  the  mercy  of  God.  Man  was  spared,  a  Saviour  was 
promised,  and  the  designs  of  the  devil  were  frustrated. 


THE  FIRST  TRANSGRESSION  CONDEMNED. 

•Gen.  iil.  17,  18,  19.  And  unto  Adam  he  said,  Because  thou  hast  hearkened  unto  the 
voice  of  thy  wife,  and  hast  eaten  of  the  tree,  of  which  I  commanded  thee,  saying,  Thou 
shalt  not  eat  of  it,"  &c.     (Sk.) 

In  the  first  chapter  of  this  book,  we  find  the  parents  of  our  race  created 
pure  and  upright,  and  placed  on  a  state  of  trial.  In  the  third,  we  are  inform- 
ed of  their  temptation  and  rebellion.  And  here  we  see  their  MaKer  and 
itheir  Judge  coming  to  call  them  to  their  account;  to  convict  them  of  their 


342  MAN. 

crimes  ;  and  to  pronounce  their  sentence.     Our   text  more  particularly  re5- 
cords  the  crime  proved,  and  the  sentence  pronounced. 

I.  The  crime  proved. — Here  we  may  remark,  that  the  culprit  does  not 
dare  to  plead,  "Not  guilty."  'Tis  true,  he  blames  his  temper,  and  indirectly 
blames  God  himself;  yet  he  confesses  the  fact  of  his  transgression,  ver.  12, 
The  judge  condemns  the  criminal's  conduct  in  several  particulars.     Instance, 

1.  His  listening  and  yielding  to  temptation  ; — "Thou  hast  hearkened 
unto  the  voice  of  thy  wife."  From  temptation  none  is  exempt.  Nor  is 
there  any  sin  in  being  tempted.  Si>e  the  difference  between  being  tempted 
and  yielding  to  temptation,  in  our  Saviour's  case,  Matt.  iv.  1 — 10.  His  re- 
sistance of  repeated  attempts  Avas  prompt '  and  firm.  By  way  of  contrast, 
look  at  Eve.  parleying  with  the  tempter,  and  captivated  by  "  the  desire  of 
the  flesh,  the  desire  of  the  eye,  and  the  pride  of  life,"  ver.  1 — 6.  Which 
of  those  examples  should  we  follow  ?  A  proper  answer  must  consist  with 
the  following  observations. —  The  relative  situation  of  the  tempter  is  no 
justification  of  our  compliance.  Has  he  been  our  benefactor?  Such  was 
Adam's  tempter.  His  "help  meet,''''  chap.  ii.  13, — his  only  human  support. 
The  Hebrew  children  were  under  great  obligations;  yet  they  refused  to 
to  sin,  Dan.  iii.  12.  Or  may  the  person  who  tempts,  us  be  our  friend  in  fu- 
ture? All  Adam's  hopes  and  expectations  from  human  kind  centered  in  her 
who  offered  him  the  forbidden  fruit.  But  this  did  not  excuse  him.  Even 
Balaam  says,  "I  cannot  go  beyond,"  &c,  Num.  xxii.  18.  See  also  Dan. 
iii.  15;  Heb.  xi.  24. —  The  relation  in  which  the  tempter  stands  to  us  is  no 
justification.  Earthly  ties  can,  in  no  other  case,  be  so  close  as  those  which 
bound  the  parties  in  this  transaction  here  condemned.  She  was  not  only 
his  wife,  but  literally,  part  of  himself,  ver.  20 — 24.  Here  our  Lord's  re- 
marks, Matt.  x.  32 — 36.—  The  affection  ive  may  bear  the  tempter  is  no 
justification.  As  it  is  now  the  duty  of  husbands  to  love  their  wives,  so» 
without  question,  Adam  in  his  best  estate  was  not  deficient  in  this  part  of 
his  duty.  Milton,  indeed,  supposes  that  his  affection  for  "  her,  his  sole  de- 
light," was  the  only  cause  of  his  fall ;  that 

-"  He  took  and  ate, 


Against  his  better  knowledge  ;  not  deceived  : 
But  fondly  overcome  of  female  charm." 

This  view  of  the  case  seems  to  be  supported  by  1  Tim.  ii.  14,  "  Thou 
hearkened  to  the  voice  of  thy  wife.''''     But 

"  Consciences  and  souls  are  made-, 
To  be  the  Lord's  alone." 

2.  His  neglect  of  God's  word: — "  Which  I  commanded  thee."  Here 
is  reference  to  supreme  authority ;  "I  commanded,"  who  am  thy  author* 
&c. ; — reference  to  ahnosl  unlimited  indulgence  ;  thou  hast  eaten  of  the 
tree — the  only  prohibited  one  ;  and  this  excepted  only  as  a  test  of  obedience, 
and  a  means  of  thy  confirmation  in  holiness,  and  of  rising  to  a  higher  felici- 
ty ; — reference  to  friendly  caution ;  he  was  forewarned  of  danger.  Yet 
see, 

3.  His  open,  positive  transgression  of  a  known  law; — "I  commanded 
thee,"  personally  and  plainly  ;  but  "  thou  hast  eaten.'"  If,  in  the  first 
transgression,  we  find,  on  the  part  of  Eve,  vain  curiosity,  sensuality,  and 
ambition  ;  and  on  that  of  Adam,  insubordination  and  idolatry,  we  may  also 
mark  the  like  principles  and  operation  in  sin  in  general,  Gen.  xxxiv.  1 ; 
Deut.  xxxih  15  ;  Rom.  i.  25  ;  James  L  14,  15* 


MAN.  343 

II.  The  sentence   pronounced  ; — "  Cursed  is  the  ground"  &e.     We 

notice  here, 

1.  Deprivation — of  all  the  fruits  and  pleasures  of  Eden;  enjoyed  while 
living  in  obedience.  Man  is  driven  forth  from  the  garden,  to  procure  "bread" 
— and  "  herbs"  from  a  "  cursed''''  land.  Precisely  the  ease  of  backsliders  ; 
who,  like  the  prodigal,  feed  on  husks.  Hence  the  candid  acknowledgment 
and  prudent  resolution,  IIos.  ii.  7. 

2  Toil; — "In  the  sweat,"  &c.  Gad.  who  made  nothing  in  vain,  inten- 
ded that  his  creatures  should  exercise  their  powers.  Holy  angels  are  em- 
ployed, Psa.  ciii.  20;  Heb.  i.  14;  so  was  innocent  man,  Gen.  ii.  15.  So  is 
glorified  man,  Rev.  vii.  15.  But  in  sinful  man,  exercise  degenerated  into 
toil.     So  now,  they  who  forsake  God,  hew  cisterns,  &c,  Jer.  ii.  13. 

3.  Disappointment  : — "Thorns  and  thistles."  &c.  These  shall  interrupt 
thy  labors,  and  mock  thy  hopes.  See  th°  effects  of  sin  described,  Haggai  i. 
6.      Mark  the  caution,  Prov.  xxiii.  31.      Whence, 

4.  Sorrow  ; — arising  from  vexatious  disappointment, — from  a  recollection 
of  loss, — from  family  feuds,  chap.  iv.  3, — from  gloomy  anticipations  ;  and 
this  continually  :   "  In  sorrow — all  the  days,"  &c. 

5.  Increasing  infirmity; — "  Till  thou  return,"  &c.  Adam  was  created 
in  full  vigor,  but  now  he  began  to  "  return  to  the  dust."  His  body  became 
the  subject  of  dissolution  ;  and  he  might  look  forward  to  the  time  when  "  the 
strong  men  should  bow,"  &c,  Eccl.  xii.  2—5.      "  Dying,  thou   shalt  die." 

6.  Death  itself; — "Unto  dust  shalt  thou  return,"  &c.  This  the  final 
proof  of  his  folly.  And  this  might  be  the  consummation  of  his  punishment. 
For, 

7.  Justice  is  tempered  with  mercy.  The  sentence  is  not  immediately  ex- 
ecuted. The  criminal  has  a  respite:  a  subsistence :  and  an  opportunity  of 
repentance. 

Let  the  subject  teach  us, 

1.  A  lesson  of  humility.  We  are  the  degenerate  children  of  such  a  pa- 
rent. 

2.  A  lesson  of  caution.  Mark  the  process  of  falling.  Satan  presents 
some  suitable  object.  We  appear — desire — covet — throw  off  restraint — and 
transgress,  in  intention,  and  in  fact.  Mark  the  danger  of  falling.  Our  first 
parents  fell  from  their  paradisaical  state,  and  by  a  small  temptation.  Where- 
fore, "  watch,"  &c,  Matt.  xxvi.  41.  For,  mark  the  consequences  of  fallin°\ 
All  the  evils  we  feel  or  fear. 

3.  A  lesson  of  encouragement.  Respited  we  may  recover  our  Eden,  by 
means  of  "  the  second  Adam,  the  Lord  from  heaven."  Contrast — the  first 
involving  himself  and  us  in  guilt,  pollution,  and  misery — the  second  the  re- 
verse of  this,  Rom.  v.  12 — 21. 


THE  EXTENT  OF  MAN'S  DEPRAVITY. 

Rom.  iii.  10 — 20. — It  is  written,  There  is  none  righteous,  no  not  one :  there  is  none  that 
understandeth,  there  is  none  that  seeketb  after  God.  They  are  all  irone  out  of  the  way, 
they  are  together  become  unprofitable,  there  is  none  that  doetli  crrwf,  no  not  one.  The  r 
throat  is  an  open  sepulchre;  with  their  tongues  they  have  ussd  deceit ;  the  poison  ofoarfl 
is  under  their  lips:  whose  mouth  is  full  of  cursing  and  bitterness  Their  feet  are  swift 
to  shed  blood.     Destruction  and  misery  are  in  their  vea    - :  a  id   Che   way  of  peace   have 


344  MAN. 

they  not  known.  There  is  no  fear  of  God  before  their  eyes.  Now  we  know  that  what 
things  soever  the  law  saith,  it  saith  to  them  who  are  under  the  law  :  that  every  mouth 
may  be  stopped,  and  all  the  world  may  become  guilty  before  God.  ' Xherefoie  by  the 
deeds  of  the  law  there  shall  no  flesh  be  justified  in  his  sight.     (S.  S.) 

The  scriptures  are  the  only,  and  infallible  source  of  divine  knowledge — 
To  them  the  apostles  continually  refer  in  support  of  their  doctrines — 
No  subject  is  capable  of  more  ample  proof  from  them  than  that  before 
us — 

St.  Paul  is  shewing  that  all  mankind  are  guilty  and  depraved — 
In  confirmation  of  this  he  cites  many  passages  from  the  Old  Testament — - 
See  Ps.  xiv.  1-3.     Prov.  i.  16,  18.     Isa.  fix.  7,  8. 

From  these,  as  stated  and  improved  in  the  text,  we  are  led  to  consider, 
I.  The  representation  which  the  scripture  gives  of  our  state. 
The  testimonies  here  adduced,  declare,  that  the  most  lamentable  depravity 
pervades, 

1.  All  ranks  and  orders  of  men. 
"  There  is  none  righteous,  no  not  one" — * 

Righteousness  is  a  conformity  of  heart  and  life  to  the  law  of  God — 
Where  is  the  man  on  earth  that  possesses  it  by  nature  ? — 
Where  is  the  man  whose  deviations  from  this  standard  have  not  been  in- 
numerable ? — 

"  There  is  none  that  understandeth." 

The  natural  man  has  no  discernment  of  spiritual  things — 1  Cor.  ii.  14. 
His  practical  judgment  is  in  favor  of  sin  and  the  world — 
"  There  is  none  that  seeketh  after  God." 
The  things  of  time  and  sense  are  diligently  pursued — 
But  whoever  cultivates  divine  knowledge,  or  seriously  enquires  after  God  ? 
Job  xxxv.  10. 

"  All  are  gone  out  of  the  way." 

Men  universally  prefer  the  way*  of  self-righteousness  to  that  of  faith  in 
Christ — 

And  that  of  sin  and  self-indulgence  to  holiness  and  self-denial — 
No  one  that  sees  them  would  imagine,  that  they  really  intended  to  tread  in 
the  steps  of  Christ  and  his  apostles — 

"  They  are  together  become  unprofitable." 
God  has  formed  us  for  his  own  glory,  and  each  others  good — 
But  unregenerate  men  never  attempt  to  answer  these  ends  of  their  crea- 
tion— t 

Hence  they  are  justly  compared  to  things  worthless  and  vile — Luke  xiv. 
34,  35,  and  John  xv.  6. 

"  There  is  none  that  doeth  good,  no  not  one." 

Nothing  is  really  good,  which  is  not  so  in  its  principle,  rule,  and  end — J 
But  where  is  the  action  of  any  natural  man  that  will  stand  this  test? — 
2.  All  the  faculties  and  powers  of  men. 

Nothing  is  more  offensive  than  an  open  sepulchre ;  Matt,  xxiii.  27 ;  or 
more  venomous  than  an  asp — 

*  The  apostle  has  so  arranged  his  quotations  as  to  form  a  beautiful   climax,  every  subse- 
queat  passage  affirming  more  than  that  which  precedes  it. 

tThey  may  do  good  to  the  bodies  of  men ;  but  never  shew  any  real  solicitude  about  their 
souls.     Indeed,  how  should  they,  when  they  care  not  for  their  own  souls? 

J  The  fear  and  love  of  God  are  the  principle,  the  scriptures  the  rule,  and  God's  glory  the 
end  of  Christian  obedience,  1  Cor.  x.  31. 


MAN.  345 

Yet  both  the  one  and  the  other  fitly  represent  the  effusions  of  a  carnal 
heart — 

"  Out  of  the  abundance  of  the  heart  the  mouth  will  speak" — 

Deceit,  calumny,  invective,  yea,  in  many  instances,  the  most  horrible  oaths 
and  execrations  will  proceed  from  it — * 

Hence  that  awful  description  of  the  human  tongue — James  iii.  6. 

From  words  we  are  ready  also  to  proceed  to  actions,  yea,  even  the  most 
cruel  and  atrocious — 

Who  that  sees  with  what  readiness  nations  engage  in  war,  will  question 
the  declaration  in  the  text  ? — 

Hazael  revolted  at  the  idea  of  murder,  when  warned  of  his  propensity  to 
commit  it:  yet  notwithstanding  his  present  feelings,  how  "  swift  were  his 
feet  to  shed  blood!" — 2  Kings  viii.  12,  13,  with  ib.  ver.  15,  and  xiii.  7. 

How  many  at  this  day  are  impelled  by  shame  even  to  destroy  their  own 
offspring! — 

How  frequently  do  men  engage  in  duels  on  account  of  the  slightest  injury 
or  insult ! 

And  in  how  many  instances  might  we  ourselves,  when  irritated  and  in- 
flamed, have  committed  murder  in  an  unguarded  moment,  exactly  as  others 
have  done,  who  in  a  cooler  moment  would  have  shuddered  at  the  thought! — 

The  instance  of  David,  who,  though  "  a  man  after  God's  own  heart," 
murdered  Uriah,  and  many  others  with  him,  to  conceal  his  shame,  is  sufficient 
of  itself  to  shew  us,  what  the  best  of  men  might  commit,  if  left  to  them- 
selves— 2  Sam.  xi.  14 — 17. 

Well  we  may  apply  to  this  subject  that  humiliating  language  of  the  pro- 
phet— Isa.  i.  5,  6. 

Thus,  God  himself  being  witness,  instead  of  walking  in  "paths  of  peace" 
and  safety,  we  all  by  nature  prefer  the  "  ways  which  bring  destruction  and 
misery"  both  on  ourselves  and  all  around  us — Ps.  xxxvi.  1. 

The  whole  of  our  state  is  properly  summed  up  in  this,  that  "  there  is  no 
fear  of  God  before  our  eyes  ;  so  entirely  are  our  understandings  blinded,  and 
our  hearts  alienated  from  him,  by  means  of  our  innate  depravity — t 

This  humiliating  view  of  our  state  should  lead  us  to  consider, 

II.  The  inferences  to  be  deduced  from  it. 

Those  which  the  apostle  suggests  in  the  text  will  suffice  for  our  attention 
at  this  time — 

1.   We  are  all  "guilty  before  God  " 

It  seems  inconceivable  to  many,  that  they  should  really  be  obnoxious  to 
everlasting  misery  in  hell — 

And  they  will  plead  their  own  cause  with  zeal  and  eloquence — 

If  they  concede  it  with  respect  to  some  more  heinous  transgressors,  they 
will  deny  it  in  reference  to  themselves — 

But  God  has  taken  care  that  "every  mouth  should  be  stopped" — 

It  is  not  possible  to  express  the  universalitv  of  men's  wickedness  more 
strongly  than  it  is  expressed  in  the  words  before  us — J 

*No  less  than  four  expressions,  and  those  exceeding  strong1,  are  used  to  declare  the  evils 
of  the  tongue. 

"|Verse  16  and  17,  relate  primarly  to  the  evil  which  men  do  to  others,  though  they  may 
include  what  they  do  to  themselves.     See  Isaiah  lix.  7,  8. 

J  "  None,  no  not  one  ;"  "none;  none;  none,  no  not  one ;"  "  all :  all  together ;"  "every 
mouth  ;"  even  "  all  the  world."     Can  any,  after  this,  fancy  himself  an  exception  ? 
44 


346  MAN. 

All  then  must  "become  guilty  before  God,"  and  acknowledge  their  desert 
of  his  wrath  and  indignation — 

They  must  feel  their  desert  of  condemnation,  as  much  as  a  man  that  has- 
been  condemned  for  parricide  feels  the  justice  of  the  sentence  which  is  pro- 
nounced against  him — 

O  that  we   might  all  be  brought  to  such   unfeigned  contrition  !   we  should 
"  not  then  be  far  from  the  kingdom  of  God" — Ps.  li.  17. 

2.  We  can  never  be  justified  by  any  works  of  our  own. 

"  We  know  that  what  the  law  saith,  it  saith  unto  them   that  are  under  the 
law"— 

Now  the  law  saith,  "  Do  this  and  live  :  transgress  it,  and  thou  shalt  die" — 
Rom.  x.  5  ;   Gal.  iii.  10. 

But  it  speaks  not  one  word  about  mitigating  its  demand  to  the  weak,  or  its 
penalties  to  the  guilty — 

How  then  can  any  uian  "be  justified  by  the  works  of  the  law  ?" — 

Can  a  man  be  guilty,  and  not  guilty  ?  or  can  he  be  condemned  by  the  law 
and  yet  justified  at  the  same  time,  and  in  the  same  respects  ? — 

Let  all  hope  then,  and  all  thought  of  justification  by  the  law  be   put  away 
from  us  for  ever — 

God  has  provided  a  better  way  for  our  justification,  namely,  through  the 
blood  and  righteousness  of  his  dear  Son — Rom.  iii.  21,  22. 

And  to  lead  us  into  that  way  was  the  intention  of  the  apostle  in  citing  the 
passages  that  have  already  been  considered— - 

Let  us  improve  this  humiliating  representation  for  this  salutary  end — 

So  shall  we  be  "justified  freely  by  grace,  through  the  redemption  that  is 
in  Christ  Jesus" — lb.  ver.  24. 


UNIVERSAL  CORRUPTION  OF  MANKIND. 

Psalm  liii.  2,  3. — God  looked  down  from  heaven  upon  the  children  of  men,  to  see  if  there 
were  any  that  did  understand,  that  did  seek  God.  Every  one  of  them  is  gone  back, 
they  are  altogether  become  filthy,  there  is  none  that  doeth  good,  no  not  one.     (Pr.) 

This  is  not  merely  a  description  of  the  state  of  mankind  in  David's  time, 
but  a  description  of  human  nature  at  all  times,  and  is  applied  by  an  apostle 
to  the  state  of  the  world  many  hundreds  of  years  after  the  words  were  writ- 
ten.    Rom.  iii.  10 — 12. 

I.    Seeking  the   Lord  is   here   supposed  to  be   the   criterion  of  a 

GOOD    UNDERSTANDING. 

That  it  is  so,  will  easily  be  made  apparent;  and  these  two  things  are  with 
great  propriety  connected  together.  It  is  only  "  the  fool  that  saith  in  his 
heart,  there  is  no  God  ;"  a  true  understanding  sees  it  to  be  well  for  the  uni- 
verse that  there  is  a  God,  and  that  it  would  be  every  one's  interest  to  seek 
and  obey  him.  Psa.  xcvii.  1. 

1.  Seeking  the  Lord  includes  our  choosing  the  best  good  for  our  portion, 
and  supposes  that  we  are  seeking  a  happiness  superior  to  what  this  world 
can  afford.  This  is  what  the  truest  wisdom  would  dictate:  but  this  blessed- 
ness is  only  to  be  found  in  God,  whose  lovingkindness  is  better  than  life. 
Communion  and  intercourse  with  him  is  the  sum  of  all  enjoyment;  his  ser- 


max.  347 

vice  is  its  own  reward,  and  those  who  have  truly  entered  into  it  would  never 
wish  to  go  out  free.  Psa.  xix.  10,  11,  xxvii.  4. 

2.  Seeking  the  Lord  includes  repentance  for  sin;  and  this  is  what  a  good 
understanding  would  lead  to,  Tor  it  is  altogether  consonant  with  right  reason. 
Joh.  v.  8.  If  nothing  but  our  own  interest  were  consulted,  it  would  lead  to 
this  ;  and  hence  it  is  said  of  the  prodigal  when  he  repented,  that  he  came  to 
himself,  and  he  that  had  been  lost  was  found.   Luke  xv.  17. 

3.  It  includes  the  sacrifice  of  every  earthly  goodybr  his  sake,  and  account- 
ing his  favor  to  be  better  than  life.  This  is  what  a  good  understanding  would 
approve,  it  being  its  proper  province  to  form  a  just  estimate  of  things.  Who 
then  acted  the  wiser  part,  Esau  who  sold  his  birthright,  or  Jabez  who  desir- 
ed it  that  he  might  be  blessed  indeed  ?  Who  gave  the  best  proof  of  a  good 
understanding,  Cain  in  leaving  his  native  country  because  God  was  there  ;  or 
Moses  in  forsaking  Egypt  because  the  Lord  was  not  there  ?  Was  the  rich 
man  in  the  gospel,  wise  iu  setting  his  heart  upon  the  good  things  of  this  life  ; 
or  David,  who  desired  not  to  have  his  portion  with  the  men  of  this  world. 
Psa.  xvii.  5. 

4.  Seeking  the  Lord  includes  the  resting  all  our  hopes  of  salvation  vpon 
the  promises  of  his  word:  and  this  is  what  a  right  understanding  would  ap- 
prove. Hence  he  is  called  a  wise  man  who  built  his  house  upon  a  rock ; 
and  he  whose  hope  is  in  the  promises  of  God,  to  the  exclusion  of  every 
other  ground  of  confidence,  is  equally  wise  and  safe.  There  is  no  other 
door  of  hope,  no  other  way  of  acceptance,  but  what  is  provided" in  the  pro- 
mises of  the  gospel. 

II.  All  men  by  nature  are  corrupt,  and  utterly  destitute  of 
this    understanding.      "  There    is    none    that    doeth    good,  no    not 

ONE." 

1.  The  loss  of  the  divine  favor  is  the  greatest  of  all  evils,  and  yet  no  one 
lays  it  to  heart,  or  is  careful  to  seek  after  it. It  might  have  been  ex- 
pected that  men  would  have  seen  their  folly  in  forsaking  him,  the  fountain 
of  living  waters  ;  would  have  had  their  eyes  open  to  behold  the  tempter, 
who  at  first  seduced  them  from  God,  and  be  anxious  to  return  unto  him  from 
Avhom  they  have  deeply  revolted.     Instead  of  this,  there  is  none  that  under- 

standeth,  none  that  seeketh  after  God. It  is   also  the  greatest  of  all 

evils  that  God  has  departed  from  us,  and  that  he  hides  his  face  in  anger. 
His  favor  is  lost  and  gone ;  we  are  now  without  hope,  without  God  in  the 
world,  and  have  no  friend  in  time  of  need.      We  and  all  that  we  possess,  are 

under  the  curse. To  be  contented    in  such  a  state,   and  indifferent 

about  the  favor  of  God,  is  truly  dreadful:  yet  such  is  the  case  with  all  men 
by  nature. 

2.  God  visits  men  with  sitch  afflictions,  and  brings  them  into  such  cir 
cumstances,  as  are  directly  adapted  to  make  them  feel  their  need  of  him:  and 

yet  God  is  not  in  all  their  thoughts.  Job.  xxxiii.  15. Men  either  im 

agine  that  God  does  not  see  the  evils  with  which  they  are  visited,  or  that  it 
is  better  to  seek  relief  from  any  other  quarter;  like  Ahaziah,  who  sent  to  the 
God  of  Ekron  in  a  time  of  sickness,  as  if  there  were  no  God  in  Israel.  2 
Kings  i.  2,  3.  It  might  be  expected  that  sickness  and  death  would  lead  men 
to  seek  after  God  ;  but  no,  there  is  none  that  understandeth,  and  the  workers 
of  iniquity  have  no  knowledge. 

3.  By  nature  we  have  no   lore  to  God,  and   therefore  do  not  seek  him. — 

The  object  of  our  affection  is   necessarily  an  object  of  desire  ;   nothing 

but  enmity,  or  the  most  perfect  indifference,  can  render  us  unmindful  of  the 


348  man. 

friendship  of  God.  And  what  an  insult  is  offered  to  the  Majesty  of  heaven, 
that  we  have  lost  his  favor,  and  are  indifferent  about  it. 

4.  Men  are  full  of  pride  and  self-sufficiency,  and  hence  they  do  not  seek 
after  God.  Psa.  x.  4.  Religion  is  too  mean  for  their  notice,  and  fit  only  for 
the  attention  of  the  vulgar.      Many  say  in  their  hearts  with  Pharaoh,  who  is 

the  Lord  that  I  should  obey  his  voice  ? Great  things  are  promised  to 

them  that  seek  the  Lord  ;  they  shall  be  sure  to  find  him,  and  obtain  the  re- 
mission of  their  sins;  yet  these  promises  are  diregarded,  and  God  is  utterly 
forgotten. 

III.  The  Lord  keeps  a  strict  eye  upon  the  conduct  of  men  to- 
wards him  :  "  He  looked  down  from  heaven  to  see  if  there  were 
any  that  did  understand,  that  did  seek   god." 

But  though  "  every  one  of  them  is  gone  back,  and  they  are  altogether  be- 
come filthy;"  yet  some  are  distinguished  by  grace,  and  there  is  a  generation 
of  them  that  seek  thy  face,  oh  God  of  Jacob.  Psa.  xxiv.  6.  His  eye  is  upon 
all  such,  and  he  will  be  found  of  them  in  truth  ;  they  shall  never  seek  his 
face  in  vain.  Isa.  xlv.  9.  He  heard  Ephraim  when  he  was  mourning  alone, 
and  solitary;  and  Jonah  when  he  cried  unto  him  out  of  the  belly  of  bell. 
Jer.  xxxi.  18.  Those  who  repent  and  return  to  God,  shall  find  him  like  the 
father  of  the  prodigal,  ready  to  forgive. 

The  Lord  also  notices  those  who  do  not  seek  him,  and  his  eye  is  upon  all 
their  ways.  He  sees  the  wicked  preferences  of  the  heart,  all  their  pride 
and  contempt  of  him.  Awful  thought,  to  be  under  his  inspection  while 
utterly  regardless  of  his  presence,  and  sinning  against  heaven  and  before 
him. 

How  great  is  the  loving  kindness  of  God  in  promising  salvation  to  them 
that  seek  him  ;  and  how  inexcusable  to  neglect  and  forsake  so  much  mercy. 
What  bitterness  will  it  add  to  the  reflection,  that  all  is  lost  through  our  own 
wilful  neglect;  and  that  God  is  for  ever  far  from  us,  because  we  desired  not 
the  knowledge  of  his  ways.  Prov.  i.  28 — 31. 


SIN  THE  OFFSPRING  OF  OUR  OWN   HEARTS. 

Jam.  i.  13 — 15. — Let  no  man  say,  when  he  is  tempted,  I  am  tempted  of  God  :  for  God 
cannot  be  tempted  with  evil,  neither  tempteth  he  any  man:  but  every  man  is  tempted, 
when  he  is  drawn  away  of  his  own  lust,  and  enticed.  Then  when  lust  hath  conceived, 
it  bringeth  forth  sin  ;  and  sin,  when  it  is  finished,  bringeth  forth  death.     (II.  H.) 

There  are  temptations  necessarily  connected  with  the  christian  life,  and 
which  often,  through  the  weakness  of  our  nature,  become  the  occasions  of 
sin:  and  there  are  other  temptations  which  are  the  direct  and  immediate 
cause  of  sin.  The  former  are  external ;  the  latter  are  within  a  man's  own 
bosom.  The  former  may  be  referred  to  God  as  their  author,  and  be  consid- 
ered as  a  ground  of  joy:  the  latter  must  be  traced  to  our  own  wicked  hearts; 
and  are  proper  grounds  of  the  deepest  humiliation.  This  distinction  is  made 
in  the  passage  before  us.  In  the  foregoing  verses  the  former  are  spoken  of; 
ver.  2,  12,  in  the  text,  the  latter. 

In  the  words  of  our  text,  we  notice  the  origin,  the  groicth,  and  the  issue 
of  sin.     We  notice, 


mav.  349 

I.  Its  origin — ■ 

Many  ace  ready  to  trace  their  sin  to  God  himself — 

This  is  done  when  we  say,  "  I  could  not  help  it:"  for  then  we  reflect  on 
our  Make,  as  not  enduing  us  with  strength  sufficient  for  our  necessities.  It 
is  done  also,  though  not  quite  so  directly,  when  we  ascribe  our  fall  to  those 
who  were  in  some  respect  accessary  to  it:  for  then  we  blame  the  providence 
of  God,  as  before  we  did  his  creative  power.  It  was  thus  that  Adam  acted, 
when  lie  imputed  his  transgression  to  the  influence  of  his  wife,  and  ultimate- 
ly to  God  who  gave  her  to  him.   Gen.  iii.  12. 

But  God  neither  is,  nor  can  be,  the  Author  of  sin — 

He  may,  and  does,  try  men,  in  order  to  exercise  their  graces,  and  to  shew 
what  he  has  done  for  their  souls.  Thus  he  tempted  Abraham,  and  Job,  and 
Joseph,  and  many  others.  But  these  very  instances  prove  that  he  did  not 
necessitate,  or  in  any  respect  influence,  them  to  sin;  for  they  shone  the 
brighter  in  proportion  as  they  were  tried.  But  he  never  did,  nor  ever  will,  lead 
any  man  into  sin.  And  though  he  is  said  to  have  "  hardened  Pharaoh's 
heart,"  and  to  have  "  moved  David  to  number  the  people,"  he  did  not  either 
of  these  things  in  any  other  way  than  by  leaving  them  to  themselves.  Exod. 
iv.  21,  and  2  Sam.  xxiv.  1,  with  2  Chron.  xxxii.  31. 

All  sin  must  be  traced  to  the  evil  propensities  of  our  own  nature — 

"A  clean  thing  cannot  be  brought  out  of  an  unclean;"  and  therefore  no 
descendant  of  Adam  can  be  free  from  sin.  We  have  within  us  a  secret  bias 
to  sin;  which,  however  good  our  direction  appear  to  be,  operates  at  last  to 
turn  us  from  God.  That  bias  is  called  "  lust,"  or  desire,  or  concupiscence: 
and  it  works  in  all,  though  in  a  great  variety  of  degrees  and  manner.  All 
sin  is  fruit  proceeding  from  this  root,  even  from  "  the  lust  that  Avars  in  our 
members ;"  and  in  whatever  channel  our  iniquity  may  run,  it  must  be  traced 
to  that  as  its  genuine  and  proper  source. 

This  will  appear  more  strongly,  while  we  mark, 

II.  Its  growth — 

It  first  formation  in  the  soul  is  often  slow  and  gradual — 

"Lust,"  or  our  inward  propensity  to  sin,  presents  something  to  our  imag- 
ination as  likely  to  gratify  us  in  a  high  degree.  Whether  it  be  profit,  or 
pleasure,  or  honor,  we  survey  it  with  a  longing  eye,  and  thereby  our  desire 
after  it  is  inflamed.  Conscience  perhaps  suggests  that  it  is  forbidden  fruit 
which  we  are  coveting;  and  that,  as  being  prohibited,  it  will  ultimately  tend 
rather  to  produce  misery  than  happiness.  In  opposition  to  this,  our  sinful 
principle  intimates  a  doubt  whether  the  gratification  be  forbidden  ;  or  at  least 
whether,  in  our  circumstances,  the  tasting  of  it  be  not  very  allowable  :  at  all 
events,  it  suggests  that  our  fellow-creatures  will  know  nothing  respecting  it; 
that  we  may  easily  repent  of  the  evil ;  and  that  God  is  very  ready  to  for- 
give ;  and  that  many  who  have  used  far  greater  liberties  are  yet  happy  in 
heaven  ;  and  that  consequently  we  may  enjoy  the  object  of  onr  desire,  with- 
out suffering  any  loss  or  inconvenience.  In  this  manner  the  affections  are 
kindled,  and  the  will  is  bribed  to  give  its  consent :*  then  the  bait  is  swallow- 
ed, the  hook  is  fastened  within  us;  and  we  are  "dragged  a\vay"t  from 
God,  from  duty,  from  happiness;  yea,  if  God  do  not  seasonably  interpose, 
we  are  drawn  to  everlasting  perdition. 

Its  progress  to  maturity  is  generally  rapid — 

The  metaphor  of  a  fetus  formed  in  the  womb,  and  brought  afterwards   to 

*  Isa.  xliv.  20.     Sec  this  whole  process  illustrated,  Gen.  iii.  1 — G. 

fThese  seems  to  bs  the  precise  ideas  intended  to  be  convive  1  by  J  kt£o/utroc  i'  tPiXKjumoc. 


350  MAN. 

the  birth,  is  frequently  used  in  scripture  in  reference  to  sin.  Job  xv.  35,  Ps. 
vii.  14,  with  the  text.  When  the  will  has  consented  to  comply  with  the 
suggestions  of  the  evil  principle,  then  the  embryo  of  sin  is,  if  we  may  so 
speak,  formed  within  us  ;  and  nothing  remains  but  for  time  and  opportunity 
to  bring  it  forth.  This  of  course  must  vary  with  the  circumstances  under 
which  we  are  :  our  wishes  may  be  accomplished,  or  may  prove  abortive  : 
but  whether  our  desire  be  fulfilled  or  not,  sin  is  imputed  to  us,  because  it 
formally  exists  within  us  :  or  rather  it  is  brought  to  the  birth,  though  not  al- 
together in  the  way  we  hoped  and  expected. 

We  proceed  to  notice, 

III.  Its  issue — 

Sin  was  never  barren :  its  issue  is  numerous  as  the  sands  upon  tne  sea- 
shore: but  in  every  instance  the  name  of  its  first-born  has  been  "death." 
Death  is, 

1.  Its  penalty- — 

Death  is  temporal,  spiritual,  and  eternal,  was  threatened  as  the  punishment 
of  transgression  while  our  first  parents  were  yet  in  paradise.  And  on  many 
occasions  has  the  threatening  been  renewed,  Ezek.  xviii.  4,  Rom.  i.  18.  and 
vi.  21,  23,  Gal.  iii.  10 So  that  sin  and  death  are  absolutely  insepara- 
ble. 

2.  Its  desert — 

The  fixing  of  death  as  the  consequence  of  trangressioa  was  no  arbitrary 
appointment.  The  penal  evil  of  death  is  no  more  than  the  moral  evil  of  sin. 
Consider  the  extreme  malignity  of  sin  :  What  rebellion  against  God  !  What 
a  dethroning  of  God  from  our  hearts  !  What  a  preferring  of  Satan  himself, 
and  his  service,  to  God's  light  and  easy  yoke  !  View  it  as  it  is  seen  in  the 
agonies  and  death  of  God's  only  Son  :  Can  that  be  of  small  malignity 
which  so  oppressed  and  overwhelmed  "Jehovah's  fellow?"  Of  those  who 
are  now  suffering  the  torments  of  the  damned,  not  one  would  dare  to  arraign 
the  justice  of  God,  or  to  say  that  his  punishment  exceeded  his  offence  :  what- 
ever we  in  our  present  state  may  think,  our  mouths  will  all  be  shut,  when 
we  have  juster  views,  and  an  experimental  sense,  of  the  bitterness  of  sin. 
Matt.  xxii.  12. 

3.  Its  tendency — 

We  may  see  the*  proper  effect  of  sin  in  the  conduct  of  Adam,  when  he 
fled  from  God,  whom  he  had  been  accustomed  to  meet  with  familiarity  and 
joy.  Gen.  iii.  8.  He  felt  a  consciousness*  that  his  soul  was  bereft  of  inno- 
cence ;  and  he  was  unable  to  endure  the  sight  of  Him  whom  he  had  so  great- 
ly offended.  In  the  same  manner  sin  affects  our  minds  :  it  indisposes  us  for 
communion  with  CJod  ;  it  unfits  us  for  holy  exercises  :  and,  if  a  person  un- 
der the  guilt  and  dominion  of  it  were  admitted  into  heaven,  he  would  be  un- 
able to  participate  the  blessedness  of  those  around  him  ;  and  would  rather 
hide  himself  under  rocks  and  mountains,  than  dwell  in  the  immediate  pres- 
ence of  an  holy  God.  Annihilation  would  be  to  him  the  greatest  favor  that 
could  be  bestowed  upon  him  ;  so  truly  does  the  Apostle  say,  that  "  the  mo- 
tions of  sin  do  work  in  our  members  to  brmg  forth  fruit  unto  death."  Rom. 
vii.  5. 

Advice — 

1.  Do  not  palliate  sin — 

Though  circumstances  doubtless  may  either  lesson  or  increase  the  guilt  of 
sin,  nothing  under  heaven  can  render  it  light  or  venial.  Our  temptations 
may  be  great;  but  nothing  can  hurt  us,  if  we  do  not  ourselves  concur  with 
the  tempter.     That  wicked  fiend  exercised  all  his  malice  against  our  adorable 


MAN.  351 

Lord  ;  but  could  not  prevail,  because  there  was  nothing  in  him  to  second  or 
assist  his  efforts.  So  neither  could  he  overcome  us,  if  we  did  not  voluntari- 
ly submit  to  his  influence.  All  sin  therefore  must  be  traced  to  the  evil  dis- 
positions of  our  own  hearts;  and  consequently  affords  us  a  just  occasion  to 
humble  ourselves  before  God  in  dust  and  ashes.  If  we  presume  to  reflect 
on  God  as  the  author  of  our  sin,  we  increase  our  guilt  an  hundred-fold:  it 
is  only  in  abasing  ourselves  that  we  can  at  all  hope  for  mercy  and  forgive- 
ness. ' 

2.  Do  not  trifle  with  temptation — 

We  carry  about  with  us  much  inflammable  matter,  if  we  may  so  speak  ; 
and  temptation  strikes  the  spark  which  produces  an  explosion.  How  readi- 
ly are  evil  thoughts  suggested  by  what  we  see  or  hear;  and  how  strongly  do 
they  fix  upon  the  mind.  "  Behold  how  great  a  matter  a  little  fire  kindleth!" 
Let  us  then  stand  at  a  distance  from  the  places,  the  books,  the  company  that 
may  engender  sin.  And  let  us,  in  conformity  with  our  Lord's  advice,  "watch 
and  pray,  that  we  enter  not  into  temptation." 

3.  Do  not  for  one  moment  neglect  the  Saviour — 

There  is  none  but  Jesus  that  can  stand  between  sin  and  death.  Indeed 
even  "  he  overcame  death  only  by  dying  in  our  stead  :  and  we  can  escape  it 
only  by  believing  in  him.  We  deserve  death  :  we  have  deserved  it  for  every 
sin  we  have  ever  committed.     Ten  thousand  deaths  are  our  proper  portion. 

Let  us  then  look  to  Him  who  died  for  us.  Let  us  look  to  him,  not  only 
for  the  sins  committed  long  ago,  but  for  those  of  daily  incursion.  Our  best 
act  would  condemn  us,  if  he  did  not  "  bear  the  iniquity  of  our  holy  things." 
He  is  our  only  deliverer  from  the  wrath  to  come :  to  Him  therefore  let  us 
flee  continually,  and  "  cleave  unto  him  with  full  purpose  of  heart." 


MEN'S  HATRED  OF  THE  LIGHT. 

John  iii.  19 — 21  — This  is  the  condemnation,  that  light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  because  their  deeds  were  evil.  For  every  one  that  doctii 
evil,  hateth  the  light,  neither  cometh  to  the  light,  lest  his  deeds  should  be  reproved.  But 
he  that  doeth  truth  cometh  to  the  light,  that  his  deeds  may  be  made  manifest,  that  they 
are  wrought  in  God.     (H.  H.) 

It  appears  strange  to  many,  that  the  everlasting  happiness  or  misery  of 
the  soul  should  be  made  to  depend  on  the  exercise  of  faith.  The  declaration 
of  our  Lord,  That  "  he  that  believeth  shall  be  saved,  and  he  that  believeth 
not  shall  be  damned,"  is  regarded  by  them  as  "a  hard  saying:"  they  see  no 
proportion  between  the  work  and  the  reward  on  the  one  hand,  or  between  the 
offence  and  the  punishment  on  the  other.  In  the  words  before  us  we  have  a 
solution  of  the  difficulty.  We  are  taught  that  faith  and  unbelief  are  not  mere 
operations  of  the  mind,  but  exercises  of  the  heart;  the  one  proceeding  from 
a  love  to  what  is  good;  the  other  from  a  radical  attachment  to  evil.  Our 
blessed  Lord  had  repeatedly  inculcated  the  necessity  of  believing  in  him,  in 
order  to  a  participation  of  his  proffered  benefits.  He  had  also  represented 
unbelievers  as  "already  condemned,"  even  like  criminals  reserved  for  exe- 
cution. To  obviate  any  objection  which  might  arise  in  the  mind  of  Nico- 
demus  in  relation  to  the  apparent  severity  of  this  sentence,  he  proceeded  to 
shew  the  true  ground  of  it,  namely,  That,  in  their  rejection  of  him,  men  are 


352  MAN. 

actuated  by  an  invincible  love  of  sin,  and  by  a  consequent  hatred  of  the  light 
which  is  sent  to  turn  them  from  sin. 

In  opening  the  words  of  our  text,  we  shall  shew, 

I.  What  is  that  light  which  is  come  into  the  world — 

Christ  is  called  "  The  light  of  the  world,"  "  The  true  light,"  "  The 
Day-star,"  and  "  The  Sun  of  righteousness  that  arises  with  healing  in  his 
wings."      But, 

It  is  the  Gospel  which  is  here  said  to  have  "  come  into  the  world" — 

The  glad  tidings  of  salvation  were  now  published  by  Christ  himself;  and 
both  the  manner  in  which  that  salvation  was  to  be  effected,  and  the  manner 
in  which  it  was  to  be  received,  were  clearly  revealed.  Our  blessed  Lord  had 
in  this  very  discourse  with  Nicodemus  declared,  that  "the  Son  of  Man  was 
to  be  lifted  up  upon  the  cross,  as  the  serpent  had  been  in  the  wilderness,"  in 
order  that  all  who  were  dying  of  the  wounds  of  sin  might  look  to  him  and 
be  healed.  He  had  repeated  again  and  again  this  important  truth,  on  which 
the  salvation  "of  our  fallen  race  depends.  This  mystery  had  from  eternity 
been  hid  in  the  bosom  of  the  Father;  but  now  it  was  made  fully  manifest. 
This  "  light  was  now  come  into  the  world." 

The  gospel,  in  this  view  of  it,  is  fitly  designated  under  the  metaphor  of 
"light"— 

Li°-ht  is  that,  without  which  no  one  thing  can  be  discerned  aright. — 
And  how  ignorant  are  we,  till  the  light  of  the  gospel  shines  in  our  hearts ! 
We  know  nothing  of  ourselves,  of  God,  of  Christ,  or  of  the  way  to  heaven. 
We  cannot  even  appreciate  the  value  of  the  soul,  the  importance  of  time,  the 
emptiness  of  earthly  vanities.  We  may  indeed  give  our  assent  to  the  state- 
ments which  we  hear  made  upon  these  subjects  ;  but  we  cannot  have  an  ex- 
perimental and  abiding  sense,  even  of  the  most  obvious  truths,  till  our  minds 
are  enlightened  by  the  gospel  of  Christ. 

Light  causes  all  other  things  to  be  seen  in  their  true  colors. — Thus  does 
also  the  gospel :  in  setting  forth  the  Son  of  God  as  dying  for  our  sins,  it 
shews  us  the  malignity  of  sin ;  the  justice  of  God  which  required  such  an 
atonement  for  it;  and,  above  all,  the  wonderful  love  of  God,  in  giving  us  his 
only  dear  Son,  in  order  that  we  might  have  peace  through  the  blood  of  his 
cross. 

Light  carries  its  oion  evidence  along  with  it. — Thus  does  also  that  glori- 
ous gospel  of  which  we  are  speaking :  it  is  so  peculiarly  suited  to  the  neces- 
sities of  man,  and  at  the  same  time  so  commensurate  with  his  wants ;  it  is  so 
calculated  to  display  and  magnify  all  the  perfections  of  the  Deity,  and  is  in 
every  respect  so  worthy  of  its  Divine  Author;  that  it  commends  itself  to  us 
instantly  as  of  heavenly  origin,  the  very  master-piece  of  Divine  wisdom. 

One  would  imagine  "that  such  light  should  be  universally  welcomed  :  but 
since  this  is  not  the  case,  we  shall  proceed  to  shew, 

II.  Whence  it  is  that  men  reject  it — 

It  is  but  too  evident,  that,  as  in  former  ages,  so  now  also,  men  reject  the 
light.     But  whence  does  this  arise  ? 

It  is  not  because  they  have  any  sufficient  reason  to  reject  it — 

If  there  were  any  thing  in  the  gospel  that  rendered  it  unworthy  of  men's 
regard,  they  would'have  some  excuse  for  rejecting  it.      But, 

They  cannot  say  that  it  is  inapplicable  in  its  nature. — We  will  appeal  to 
the  world,  and  ask,  What  is  there,  that  guilty  and  helpless  sinners  would  de- 
sire? Would  they  wish  for  a  Saviour?  Would  they  be  glad  that  the  whole 
work  of  salvation  should  be  committed  into  his  hands  ?  Would  they  be  es- 
pecially desirous  that  nothing  should  be  required  of  them,  but  to  receive  with 


man.  353 

gratitude,  and  improve  with  diligence,  what  the  Saviour  offers  them  ?  In 
short,  would  they  be  glad  of  a  free  and  full  salvation  ?  This  is  precisely- 
such  a  salvation  as  is  provided  for  them  in  the  gospel. 

They  cannot  say  that  it  is  inadequate  in  ifs  provisions. — If  the  gospel 
brought  salvation  to  those  only  who  were  possessed  of  some  amiable  quali- 
ties, or  to  those  who  had  committed  only  a  certain  number  of  offences  ;  if  it 
made  any  limitation  or  exception  whatever  in  its  offers  of  mercy;  if  it  pro- 
vided pardon,  but  not  strength,  or  grace  to  begin  our  course,  but  not  grace  to 
persevere ;  if,  in  short,  it  omitted  any  one  thing  which  any  sinner  in  the  uni- 
verse could  need,  then  some  persons  might  say,  It  is  not  commensurate  with 
my  necessities.  But  we  defy  the  imagination  of  man  to  conceive  any  case 
which  the  gospel  cannot  reach,  or  any  want  which  it  cannot  satisfy. 

They  cannot  say  that  it  is  unreasonable  in  ifs  demands. — It  does  indeed 
require  an  unreserved  surrender  of  ourselves  to  God  :  and  on  this  account  it 
appears  to  many  to  be  strict  and  severe.  But  let  any  one  examine  all  its  pro- 
hibitions and  all  its  commands,  and  he  will  find  them  all  amounting  in  fact  to 
these  two  ;  "  Do  thyself  no  harm  ;"  and,  "  Seek  to  be  as  happy  as  thy  heart 
can  wish."  If  there  be  any  thing  in  the  gospel  which  bears  a  different  as- 
pect, it  is  owing  entirely  to  our  ignorance  of  its  real  import.  The  more 
thoroughly  the  gospel  is  understood,  the  more  worthy  of  acceptation  will  it 
invariably  appear. 

The  only  true  reason  is,  that  they  "  hate  the  light" — 

Till  men  are  truly  converted  to  God,  "  their  deeds  are  universally  evil ;" 
yea  "every  imagination  of  the  thoughts  of  their  hearts  is  .evil,  only  evil, 
continually."  Now  the  gospel  is  a  light  which  shews  their  deeds  in  their 
proper  colors. 

It  reproves  their  ways. — They  have  been  "calling  good  evil,  and  evil 
good  ;  and  putting  bitter  for  sweet,  and  sweet  for  bitter."  In  reference  to 
these  things,  it  undeceives  them.  It  declares  plainly,  that  they  who  do  such 
things  as  they  have  done,  and  perhaps  have  accounted  innocent,  shall  not  in- 
herit the  kingdom  of  God. 

It  mortifies  their  pride. — It  not  only  shews  them  that  they  are  obnoxious 
to  the  wrath  of  God,  but  that  they  are  incapable  of  averting  his  displeasure 
by  any  thing  which  they  themselves  can  do.  It  brings  down  the  proud 
Pharisee,  and  places  him  on  a  level  with  publicans  and  harlots.  It  requires 
every  man  to  acknowledge  himself  a  debtor  to  divine  grace  for  every  good 
thing  that  he  either  has  or  hopes  for.  All  this  is  extremely  humiliating  to 
our  proud  nature. 

It  inculcates  duties  which  they  are  unwilling  to  perform. — Humility  and 
self-denial,  renunciation  of  the  world  and  devotedness  to  God,  enduring  of 
shame  and  glorying  in  the  cross;  these,  and  many  other  duties,  it  enjoins, 
which  to  our  carnal  and  corrupt  nature  are  hateful  in  the  extreme  ;  yet  the 
gospel  inculcates  them  with  a  strictness  not  to  be  lowered,  a  plainness  not  to 
be  misinterpreted,  and  an  authority  not  to  be  withstood. 

These,  these  are  the  grounds  on  which  the  gospel  is  rejected.  If  it  would 
admit  of  persons  following  their  own  ways,  or  of  their  accommodating  its 
precepts  to  their  own  views  or  interests,  they  would  give  it  a  favorable  recep- 
tion. But  as  it  requires  all  to  be  cast  into  the  very  mould  which  it  has 
formed,  and  will  tolerate  not  the  smallest  wilful  deviation  from  its  rules,  it  is, 
and  must  be,  odious  in  the  eyes  of  the  ungodly  ;  "  they  love  darkness  rather 
than  it;  nor  will  they  come  to  it,  lest  their  deeds  should  bo  reproved/-' 

A  just  view  of  these  things  will  prepare  us  for  contemplating, 
45 


354  MAN. 

III.  Their  guilt  and  danger  in  rejecting  it — 

Doubtless  every  kind  of  sin  will  be  a  ground  of  "condemnation."  But 
men's  hatred  of  the  light  is  that  which  chiefly,  and  above  all  other  things, 

1.  Aggravates  their  guilt — 

The  gospel  is  a  most  wonderful  provision  for  the  salvation  of  fallen  man. 
It  is  the  brightest  display  of  divine  wisdom,  and  the  most  stupendous  effort 
of  divine  goodness.  The  rejection  of  this  therefore,  especially  as  proceeding 
from  a  hatred  of  it,  argues  such  a  state  of  mind  as  no  words  can  adequately 
express.  The  malignity  of  such  a  disposition  rises  in  proportion  to  the  ex- 
cellence of  the  gospel  itself.  We  presume  not  to  weigh  the  comparative  guilt 
of  men  and  devils,  because  the  scriptures  have  not  given  us  sufficient  grounds 
whereon  to  institute  such  a  comparison:  but  the  guilt  of  those  who  reject  the 
gospel  far  exceeds  that  of  the  heathen  world :  the  wickedness  of  Tyre  and 
Sidon,  yea,  of  Sodom  and  Gomorrah,  was  not  equal  to  that  of  the  unbeliev- 
ing Jews  :  nor  was  the  guilt  of  those  Jews,  who  rejected  only  the  warnings 
of  the  prophets,  comparable  to  that  of  those  who  despised  the  ministry  of 
our  Lord.  In  like  manner,  they  who  live  under  the  meridian  light  of  the 
gospel  in  this  day  will  "have  still  more,  if  possible,  to  answer  for,  than  the 
hearers  of  Christ  himself;  because  his  work  and  offices  are  now  more  fully 
exhibited,  and  more  generally  acknowledged.  And  in  the  day  of  judgment 
the  gospel  will  be  as  a  millstone  round  the  neck  of  those  who  rejected  it:  not 
having  been  a  savor  of  life  unto  their  salvation,  it  will  be  a  savor  of  death 
unto  their  more  aggravated  condemnation. 

2.  Insures  their  punishment — 

If  men  did  not  hate  the  gospel  itself,  there  would  be  some  hope  that  they 
might  in  due  time  embrace  it,  and  be  converted  by  it.  If  they  would  even 
come  to  the  light  in  order  that  the  true  quality  of  their  works  might,  be  made 
manifest,  then  we  might  hope  that  they  would  be  convinced  of  their  wicked- 
ness, and  be  constrained  to  flee  from  the  wrath  to  come.  But  when  they  dis- 
pute against  the  truth,  and  rack  their  invention  in  order  to  find  out  objections 
against  it;  when  they  indulge  all  manner  of  prejudices  against  the  gospel; 
Avhen  they  withdraw  themselves  from  the  ministry  of  those  who  faithfully 
preach  it,  and  say,  as  it  were,  to  their  minister,  "  Prophesy  unto  us  smooth 
things,  prophesy  deceits;"  what  hope  can  there  be  of  such  persons?  Their 
hearts  are  so  hardened,  that  it  is  scarcely  possible  to  make  any  impression 
upon  them  :  if  a  ray  of  light  do  shine  into  their  minds,  they  will  endeavor 
to  extinguish  it  as  soon  as  possible;  they  will  go  to  business,  to  pleasure,  to 
company,  yea,  to  intoxication  itself,  in  order  to  stifle  the  voice  of  conscience, 
and  to  recover  their  former  delusive  peace.  Alas  !  they  are  not  only  perish- 
ing of  a  fatal  disorder,  but  they  reject  with  disdain  the  only  remedy  that  can 
do  them  good:  they  therefore  must  die,  because  they  persist  in  drinking  of 
the  poisonous  cup  that  is  in  their  hands,  and  dash  from  their  lips  the  only 
antidote  and  cure. 

Application — 

In  so  saying,  thou  reprovest  us — 

Behold  !  we  declare  unto  you,  that  light,  even  the  glorious  light  of  the 
gospel  of  Christ,  is  now  come  into  the  world 

Ye  lovers  of  darkness  x. reject  not  this  blessed  gospel.  Little  can  sin  con- 
tribute to  your  happiness,  even  while  you  are  most  capable  of  tasting  its 
pleasures:  but  what  it  can  do  for  you  in  a  dying  hour,  or  in  the  day  of  judg- 
ment, it  is  needless  for  me  to  say.  Let  it  not  then  keep  you  from  coming  to 
the  light.  Surely  it  is  better  that  "  your  deeds  should  be  reproved,"  while 
you  have  opportunity  to  amend  them,  than  that  you  should  continue  in  them 


maw  355 

till  yon  experience  their  bitter  consequences.  You  would  not  travel  in  the 
dark  when  you  could  enjoy  the  light  of  clay,  or  refuse  the  assistance  of  a 
guide  that  would  lead  yoa  [nto  the  path  which  you  professed  to  seek.  Only 
then  act  for  your  souls  as  you  would  do  in  your  temporal  concerns,  and  all 
shall  yet  be  well.  Believe  in  Christ,  and  you  shall  yet  be  saved  by  him  ;  as 
wrell  from  the  commission  of  sin,  as  from  the  condemnation  due  to  it. 

Ye  who  ptofess  to  fore  t!ic  light,  be  careful  to  "  walk  as  children  of  the 
light."  Bring  every  thing  to  the  touchstone  of  God's  word.  Try  your 
spirit  and  temper,  as  well  as  your  words  and  actions  by  this  test.  See 
whether  you  take  ihe  precepts  of  Christ  as  your  rule,  and  his  example  as 
your  patlern.  For  the  sake  of  the  world  too,  as  well  as  for  your  own  com- 
fort, you  should  come  continually  to  the  light.  If  you  would  conciliate  their 
regard  for  the  gospel,  or  remove  their  prejudice  from  yourselves,  you  should 
"make  your  works  manifest  that  they  are  wrought  in  God."  You  should 
let  your  light  shine  before  men,  that  they,  seeing  your  good  works,  may 
glorify  your  Father  that  is  in^  heaven. 


VILENESS  AND  IMPOTENCY  OF  THE  NATURAL  MAN. 

Rom.  viii.  7,  8.  The  carnal  mind  is  enmity  against  God ;  for  it  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be.  So  then  they  that  are  in  the  flesh  cannot  please 
God.     (H.  H.) 

To  those  who  know  not  what  is  in  the  heart  of  man,  it  must  appear  strange 
that  persons  not  very  dissimilar  in  their  outward  conduct  should  be  adjudged 
to  widely  different  states  in  the  eternal  world.  But  in  the  most  imperfect  of 
the  regenerate,  there  is  a  predominant  principle  of  love  to  God  ;  whereas  in 
the  best  of  unregenerate  men  there  is  a  rooted  enmity  against  him  :  and  this 
alone  places  their  characters  as  far  asunder  as  heaven  and  hell. 

St.  Paul  has  been  speaking  of  the  final  issues  to  which  a  carnal  and  a  spi- 
ritual mind  will  lead  :  and  because  it  may  seem  unaccountable  that  the  one 
should  terminate  in  death,  while  the  other  is  productive  of  eternal  life  and 
peace,  he  assigns  the  reason  of  it,  and  shews  that  the  carnal  mind  is  enmity 
against  God,  and  that  a  person  under  its  influence  is  incapable  of  rendering 
him  any  acceptable  service. 

In  the  Apostle's  words  there  are  three  things  to  be  considered, 

I.  His  assertion — 

The  mind  here  spoken  of,  is  that  which  actuates  every  unregenerate 
man — 

"  The  carnal  mind"  does  not  necessarily  imply  a  disposition  grossly  sen- 
sual ;  it  is  (as  it  is  explained  in  verse  5)  a  savoring  of  earthly  and  carnal 
thing  in  preference  to  things  spiritual  and  heavenly.  And  this  is  the  dispo- 
sition that  rules  in  the  heart  of  every  Child  of  man 

This  "  mind  is  enmity  against  God" — 

There  is  not  one  of  God's  perfections,  to  which  this  disposition  is  not  ad- 
verse. It  deems  his  holiness  too  strict,  his  justice  too  severe,  his  truth  too 
inflexible;  and  even  his  mercy  itself  is  hateful  to  them,  on  account  of  the 
humiliating  way  in  which  it  is  exercised.  Even  the  very  existence  of  God 
is  so  odious  to  them,  that  they  say  in  their  hearts,  "I  wish  there  were  no 
God."     Psa.  xiv.  1.     He  did  once  put  himself  into  their  power;  and  they 


356  mas', 

shewed  what  was  the  desire  of  their  hearts  by  destroying  his  life  ;  and,  if 
they  could  have  annihilated  his  very  being,  they  would,  no  doubt,  have  glad- 
ly done  it. 

This  mind  is  not  merely  inimical  to  God,  for  then  it  might  be  reconciled ; 
but  it  is  "  enmity"  itself  against  him,  and  must  therefore  be  slain,  before  the 
soul  can  ever  be  brought  to  the  service  and  enjoyment  of  God. 

This  assertion,  though  strong,  will  not  be  thought  too  strong,  when  we 
consider, 

II.  His  proof — 

The  carnal  mind  "  is  not  subject  to  the  law  of  God" — 
The  law  requires  that  we  should  love  God  supremely,  and  our  neighbor 
as  ourselves.  But  the  carnal  mind  prefers  the  world  before  God,  and  self 
before  his  neighbor.  There  are  different  degrees  indeed,  in  which  a  world- 
ly and  selfish  spirit  may  prevail ;  but  it  has  more  or  less  the  ascendant  over 
every  natural  man ;  nor  is  there  an  unregenerate  person  in  the  universe  who 
cordially  and  unreservedly  submits  to  this  lav/. 

It  not  only  is  not  subject  to  God's  law,  but  "  it  cannot  be" — 
There  is  the  same  contrariety  between  the  carnal  mind  and  the  law  of 
God,  as  there  is  between  darkness  and  light-  It  has  been  shewn  before, 
that  the  carnal  mind  is  enmity  itself  against  God  ;  and  that  the  very  first 
principle  of  obedience  to  the  law  is  love.  Now  how  is  it  possible  that  en- 
mity should  produce  love?  "  We  may  sooner  expect  to  gather  grapes  of 
thorns,  or  figs  of  thistles." 

This  incapacity  to  obey  the  law  of  God  is  justly  adduced  as  a  proof  of 
our  enmity  against  him  :  for  if  we  loved  him,  we  should  love  his  will ;  and 
if  we  hate  his  will,  whatever  we  may  pretend,  we  in  reality  hate  him. 
A  due  consideration  of  the  Apostle's  argument  will  secure  our  assent  to7 

III.  His  inference — 

We  cannot  please  God  but  by  obeying  his  law.  All  external  compliances 
are  worthless  in  his  eyes,  if  not  accompanied  with  the  love  and  devotion  of 
the  soul.  But  such  obedience  cannot  be  rendered  by  the  carnal  mind  ;  and 
consequently  they  who  are  in  the  flesh,  that  is,  are  under  the  influence  of  a 
carnal  mind,  "cannot  please  God:"  they  may  be  admired  by  their  fellow- 
creatures  ;  but  whatever  they  do  will  be  an  abomination  in  the  sight  of  God. 

This  is  so  plain,  that  it  scarcely  admits  of  any  confirmation :  yet  it  may 
be  confirmed  by  the  Articles  of  our  Church,  which  plainly  and  unequivocal- 
ly speak  the  same  language.     Art.  10th  and  13th. 

On  the  whole  then  we  may  learn,  from  this  subject, 

1.  The  grounds  and  reasons  of  the  Gospel — 

The  principal  doctrines  of  the  Gospel  have  their  foundation,  not  in  any 
arbitrary  appointment  of  the  Deity,  but  in  the  nature  and  necessities  of  man. 
We  must  seek  reconciliation  with  God  through  Christ,  because  we  are  "  en- 
emies to  him  in  our  minds  by  wicked  works."  We  must  seek  the  renew- 
ing influences  of  the  Spirit,  because  our  nature  is  altogether  corrupt,  and  in- 
capable of  either  serving  or  enjoying  God.  Whentherefore  we  hear  of  the 
indispensible  necessity  of  being  born  again,  and  of  the  impossibility  of  be- 
ino-  saved  except  by  faith  in  Christ,  let  us  remember  that  these  are  not  the 
dogmas  of  a  party,  but  doctrines  consequent  upon  our  fallen  state,  and  there- 
fore of  universal  and  infinite  importance  :  and  that,  if  we  were  to  be  silent 
on  these  subjects,  we  should  be  unfaithful  to  our  trust,  and  betray  your  souls 
to  everlasting  ruin. 

2.  The  suitableness  and  excellence  of  its  provisions — 

If  man  were  commanded  to  reconcile  himself  to  God,  or  to  renovate  his 


MAN.  357 

own  nature,  he  must  sit  down  in  despair.  Darkness  could  as  soon  generate 
light,  as  fallen  man  could  effect  either  of  these  things.  But  we  are  not  left 
without  hope :  God  has  provided  such  a  Saviour  as  we  want,  to  mediate  be- 
tween him  and  us :  and  such  an  Agent  as  we  want,  to  form  us  anew  after 
the  Divine  image.  Lt  us  then  embrace  this  Gospel,  and  seek  to  experience 
its  blessings.  Let  us,  as  guilty  creatures,  implore  remission  through 
the  blood  of  Jesus ;  and,  as  corrupt  creatures  beg  the  Holy  Spirit  to  work 
effectually  in  us,  and  to  render  us  meet  for  a  heavenly  inheritance. 


IMPERFECTION  OF  OUR  BEST  SERVICES. 

lasiah  lxiv.  6. — We  are  all  as  an  unclean  thing ;  and  all  our  righteousnesses  are  as  filthy 

rags.     (H.  H.) 

Humility  is  that  grace  which  is  most  suited  to  our  condition  as  fallen 
creatures ;  and,  that  we  may  be  assisted  in  the  pursuit  of  it,  God  has  gra- 
ciously given  us,  not  only  promises  for  our  encouragement,  but  patterns  for 
our  imitation,  and  models  for  our  use.  We  cannot  have  any  more  instructive 
pattern  that  which  is  exhibited  in  the  repenting  Publican,  or  in  the  returning 
Prodigal.  Of  models,  that  which  David  has  left  us,  in  the  fifty-first  psalm, 
is  perhaps  the  most  distinguished,  and  of  most  general  utility  :  but  that  which 
is  contained  in  this,  and  part  of  the  preceding  chapter,  excepting  only  some 
few  expressions,  is  almost  equally  applicable  to  the  christian  world.  The 
whole  of  it  is  a  prayer  drawn  up  by  the  prophet  for  the  use  of  the  Jews, 
when  they  should  be  in  captivity  in  Babylon.  We  shall  not  enter  into  it  at 
large,  but  shall  confine  our  attention  to  the  passage  which  we  have  just  read, 
which  most  justly  describes  our  state  before  God, 

I.  In  general  terms — 

There  were  many  things  considered  as  unclean  under  the  Jewish  dispen- 
sation: and  whosoever  touched  them,  was  deemed  unclean;  and,  till  he  had 
been  purified  according  to  the  law,  he  was  kept  both  from  the  house  of  God 
and  from  all  his  fellow-creatures,  lest  he  should  communicate  to  others  the 
defilement  which  he  had  contracted.  Hence,  when  the  prophet  says,  "  We 
are  all  as  an  unclean  thing,"  he  must  be  understood  to  say,  that  we  are, 

1.  Unclean  in  ourselves — 

Who  can  look  inward  for  one  moment,  and  not  confess  this  melancholy 
truth? — 

2.  Defiling  to  others — 

The  whole  of  our  intercourse  with  each  other  tends  to  foster  some  vile  af- 
fection, some  "  earthly,  sensual,  or  devilish"  inclination 

3.  In  a  state  of  separation  from  God  and  his  people — 

We  have  by  nature  no  delight  in  God  :  we  are  averse  tG  his  service,  his 
worship,   his   people ;    our    "  carnal   minds  are  enmity  against    him,"    and 

against  every  thing  that  leads  to  him,  or  sets  him  before  our  eyes We 

il  say  continually  in  our  hearts,  Depart  from  us ;  we  desire  not  the  know- 
ledge of  thy  ways." 

Wretched  as  our  state  appears  from  this  representation,  the  prophet  sets  it 
forth  in  a  far  more  humiliating  view, 

II.    By    A    PARTICULAR    COMPARISON 


358  mam. 

In  the  former  clause  of  the  text  the  prophet  speaks  of  us  as  we  are  on  the 
whole:  but  in  the  latter  part  he  speaks  of  our  "  righteousnesses"  only:  and 
these  he  compares  to  a  leprous  garment,  which  by  God's  express  command 
was  to  be  consigned  to  the  flames.  The  truth  of  this  comparison  appears, 
in  that  all  our  best  deeds  are, 

1.  Defective — 

If  we  measure  them  by  a  standard  of  our  own,  we  may  discern  no  flaw  in 
them  :  but  the  perfect  law  of  God  19  that  by  which  they  must  be  tried:  and 
where  has  there  been  one  action  of  our  lives  that  has  fully  come  up  to  that 

standard  ? We  are  required   to  love  God  with  all  our  heart,  and  all 

our  mind,  and  all   our  soul,  and  all  our  strength  ;  and  our  neighbor  as  our- 
selves: but  what  duty  that  we  ever  performed  to  God  or  man  will  stand  this 

test? Hence  we   must  confess,  that  every  thing  we   have  done  has 

been  impure  in  the  sight  of  God 

2.  Mixed  with  sin — 

Pride  and  self-righteousness  cleave  to  us  as  long  as  we  are  in  an  uncon- 
verted state  ;  and  the  more  exemplary  our  conduct  is,  the  more  it  calls  forth, 
and  seems  to  justify,  those  hateful  propensities.  Let  the  most  moral  person 
look  into  his  own  heart,  and  see  whether,  instead  of  being  filled  with  self- 
lothino-  and  self-abhorrence  on  account  of  his  defects,  he  do  not  find  a  self- 
preference  and  self-complacency  arising  in  his  heart,  and  prompting  him  to 
say,  like  the  elated  Pharisee,  "  I  thank  thee,  O  God,  that  I  am  not  as  other 
men."  Now  this  is  a  fly,  that  would  render  the  most  precious  ointment  of- 
fensive. Eccl.  x.  1.  While  such  a  disposition  as  this  is  harbored  in  our 
hearts,  we,  and  all  that  we  dot  must  be  hateful  in  the  sight  of  God,  and  ren- 
der us  fit  only  to  be  cast,  as  most  abhorred  objects,  into  the  fire  of  hell.* 

This  subject  may  be  improved  for, 

1.  Our  conviction — 

We  are  very  backward  to  acknowledge  ourselves  so  depraved  as  we  really 
are.  But  this  declaration  of  God  is'sufficient  to  humble  the  proudest  heart. 
It  is  not  atrocious  sinners  only  that  are  thus  vile,  but  "  all,"  all  without  ex- 
ception. Nor  are  our  worst  actions  only  thus  defiled,  but  all,  even  our  best;. 
"  all  our  righteousnesses  are  as  filthy  rags."  Let  all  then,  without  excep- 
tion, humble  themselves  as  "unclean,"  Isa.  vi.  5,  and  "vile,"  Job.  xl.  4, 
and  altogether  destitute  of  any  thing  that  is  good.  Rom.  viii.  18. 

2.  Our  direction — 

Our  own  righteousness  must  be  wholly  renounced  ;  and  all  of  us  must  en- 
ter into  the  kingdom  of  heaven  on  the  very  same  footing  as  publicans  and 
harlots.  This  is  humiliating  to  our  proud  nature  ;  but  it  must  be  done  :  for, 
if  it  would  be  unseemly  to  introduce  to  an  earthly  monarch  his  bride  clothed 
in  "  filty  rags,"  much  more  would  it  be  so  to  present  our  souls  to  the  hea- 
venly Bridegroom  clad  in  such  polluted  garments  as  ours.  St.  Paul  himself 
felt  the  necessity  of  a  better  righteousness  than  his  own ;  Phil.  iii.  9,  and, 
if  ever  we  would  find  acceptance  with  God,  we  must  seek  it  altogether 
through  the  righteousness  of  Christ. 

3-  Our  comfort — 

We  need  not  be  dejected  on  account  of  the  foregoing  representation  ;  since 

*See  Lev.  xiii.  47 — 58,  but  especially  ver.  55,  where  it  was  appointed,  that  though  the 
plague  had  not  spread,  or  changed  its  color,  yet  if  it  had  eaten  off  the  knap  from  the  clotli> 
the  cloth  v/as  to  be  burned,  because  it  was  "  fret  imwafd.^  So,  though  the  whole  conver- 
sation of  a  man  be  not  polhited,  or  even  visibly  bad  in  any  part,  yet  if  there  be  an  inward 
disposition  that  is  depraved,  our  great  High  Priest,  when  he  shall  inspect  our  hearts,  wiife 
certainly  pronounce  us  leprous,  and  execute  the  law  upon  us^ 


max.  359 

ihere  is  a  righteousness  offered  to  us  in  the  gospel,  even  ;'  the  righteousness 
of  Christ,  which  is  unto  all,  and  upon  all  them  helieve."  Rom.  iii.  22.  This 
is  commensurate  with  our  wants  :  it  is  absolutely  perfect;  and  it  was  wrought 
out  by  Him,  Dan.  ix.  21,  in  order  that  we  might  be  clad  in  it,  and  "  that  the 
shame  of  our  nakedness  might  not  appear."  Rev.  iii.  18.  Rejoice  therefore 
all  ye  who  are  conscious  of  your  own  depravity,  and  pray  to  God  that 
"Christ  may  be  made  righteousness  unto  you;"  1  Cor.  i.  30,  and  that  you, 
both  in  time  and  eternity,  may  glory  in  him  as  "the  Lord  your  righteous- 
ness." Jer.  xxiii.  6. 


IGNORANCE  DESTRUCTIVE. 
Hos.  iv.  6. — My  people  axe  destroyed  for  lack  of  knowledge.     (H.  H.) 

Ignorance,  as  it  respects  the  things  of  this  world,  is  attended  with  many 
evils.  It  disqualifies  a  man  for  those  situations  in  life  that  require  the  exer- 
cise of  wisdom  and  discretion  :  it  degrades  him  in  society  below  the  rank,  of 
those  who  would  otherwise  be  deemed  his  equals  or  inferiors  :  and  it  not  un- 
frequently  leads  to  idleness,  dissipation,  and  vice.  But  ignorance  of  religion 
is  of  infinitely  worse  consequence;  because  it  insures  the  everlasting  des- 
truction of  the  soul.  To  this  effect  God  speaks  in  the  words  before  us ;  from 
which  we  shall  be  led  to  shew, 

I.    The  ignorance  of  the  christian  world — 

The  Jews,  as  well  those  of  the  ten  tribes  as  those  who  worshipped  at 
Jerusalem,  were  called  "  the  people  of  God,"  because  they  had  received  the 
seal  of  his  covenant  in  their  infancy,  and  professed  to  acknowledge  him  as 
their  God.  In  like  manner  toe,  having  in  our  infancy  been  baptized  intojhe 
faith  of  Christ,  may,  in  a  lax  and  general  sense,  be  called  his  followers,  and 
his  people.  But  among  nominal  christians  there  is  an  awful  lack  of  know- 
ledge ;  an  ignorance, 

1.   Of  themselves — 

How  little  do  they  know  of  their  blindness!  They  suppose  themselves 
as  competent  to  judge  of  spiritual  as  they  are  of  carnal  things;  though  God 
tells  them,  that  they  cannot  comprehend  the  things  of  the  Spirit  for  want  of 
a  spiritual  discernment.      1  Cor.  ii.  11,  14. 

How  little  do  they  know  of  their  guilt.'  Do  they  really  feel  themselves 
deserving  of  God's  eternal  wrath  and  indignation?  They  cannot  cordially 
acquiesce  in  that  idea,  notwithstanding  they  are  expressly  said  to  be  under 
the  curse  and  condemnation  of  the  law.      Gal.  iii.  10. 

How  little  do  they  know  of  their  depravitij !  They  will  acknowledge, 
that  they  have  this  or  that  particular  infirmity  :  but  they  have  no  just  concep- 
tion of  the  total  depravity  of  their  hearts;  or  of  the  truth  of  God's  testimony 
respecting  them,  that  "  every  imagination  of  the  thoughts  of  their  hearts  is 
evil,  only  evil,  continually."     Ps.  xiv.  2,  3  ;   Gen.  vi.  5. 

How  little  do  they  know  of  their  utter  helplessness  !  They  imagine  that 
they  can  exercise  repentance  and  faith  just  when  they  please,  though  they 
are  declared  by  God  himself  to  be  incapable  of  themselves  to  do  any  thino-, 
John  xv.  5,  even  so  much  as  to  think  a  good  thought.     2  Cor.  iii.  5. 


360  MAN. 


\ 


2.  Of  God— 

They  may  have  some  general  notions  of  his  power  and  goodness  :  bul 
what  know  they  of  his  holiness?  Do  they  suppose  that  sin  is  so  hateful  in 
Ins  eyes  as  he  represents  it  to  be  ?     Heb.  i.  13. 

What  know  they  of  his  justice  ?  Are  they  persuaded  that,  as  the  moral 
governor  of  the  universe,  he  must  enforce  the  sanctions  of  his  own  law  ;  and 
that,  however  merciful  he  may  be,  he  neither  will  nor  can  clear  the  guilty? 
Exod.  xxxiv.  7. 

What  know  they  of  his  truth?  They  read  many  threatenings  in  his 
word;  but  they  do  not  believe  that  he  will  execute  them.     Luke  xvi.  17. 

3.  Of  Christ— 

They  confess  perhaps  his  Godhead,  and  acknowledge  him  as  a  Saviour. 
But  what  know  they  of  him  as  he  is  in  himself?  Do  they  discern  his 
beauty,  his  excellency,  his  glory  ?  Is  He  in  their  eyes  "  chiefest  among  ten 
thousand,  and  altogether  lovely?"     Cant.  v.  10,  16. 

What  know  they  of  him  as  he  is  to  us?  Do  they  comprehend  any  thing 
of  the  breadth  and  length,  the  depth  and  height,  of  his  unsearchable  love? 
Eph.  iii.  18,  19.  Have  they  any  adequate  idea  of  his  tender  sympathy  and 
compassion?  Heb.  ii.  18,  and  iv.  15.  Have  they  been  filled  with  an  ad- 
miration of  his  fulness,  his  suitableness,  his  sufficiency  ?     1  Cor.  i.  30. 

If  more  were  necessary  to  confirm  this  melancholy  truth,  we  would  appeal 
t®  God's  own  assertion  respecting  us,  that  our  stupidity  and  ignorance  are 
more  than  brutish.     Isa.  i.  2,  3. 

Lest  such  ignorance  should  be  thought  venial,  we  proceed  to  notice, 

II.  The  fatal  consequences  of  it — 

Doubtless  the  degrees  of  criminality  attached  to  ignorance  must  vary  ac- 
cording to  the  opportunities  which  men  have  enjoyed  of  obtaining  knowledge. 
But  in  all  men  who  have  the  light  of  the  gospel  set  before  them,  a  lack  of 
spiritual  knowledge, 

1.  Tends  to  their  destruction — 

Every  sin  is  destructive,  but  more  especially  impenitence  and  unbelief. 
And  what  is  the  occasion  of  these?  Must  they  not  be  traced  to  ignorance  as 
their  true  and  proper  source  ?  If  men  knew  what  ignorant,  guilty,  depraved, 
and  helpless  creatures  they  are,  could  they  refrain  from  sorrow  and  contri- 
tion ? If  they  knew  what  a  holy,  just,  and  immutable  God  they  have 

to  do  with,  could  they  do  otherwise  than  tremble  before  him  ? If  they 

knew  what  a  merciful,  loving,  and  adorable  Saviour  there  is,  whose  bowels 
are  yearning  over  them,  who  is  ever  following  them  with  invitations  and  in- 
treaties,  and  who  longs  for  nothing  so  much  as  to  save  their  souls,  could  they 
turn  their  backs  upon  him  ?  Could  they  help  crying  to  him  for  mercy,  and 
desiring  an  interest  in  his  salvation  ? If  a  man,  feeling  himself  in  im- 
minent danger  of  perishing  in  the  sea,  cannot  but  avail  himself  of  the  assist- 
ance offered  him  for  the  preservation  of  his  life,  so  neither  can  a  man  who 
feels  his  danger  of  everlasting  destruction  neglect  and  despise  the  salvation 
offered  him  in  the  gospel. 

2.  Will  issue  in  their  destruction — 

God  himself  best  knows  what  he  has  ordained  and  decreed  :  and  as  the 
fates  of  men  will  be  determined  by  him  at  last,  to  him,  and  to  his  word,  we 
make  our  appeal. 

We  want  to  ascertain  the  states  of  those  who  are  ignorant  of  the  gospel: 
God  tells  us  plainly,  "  They  are  lost."     2  Cor.  iv.  3. 

We  want  to  be  informed  whether  their  ignorance  will  not  be  considered  as 
a  sufficient  plea  for  their  rejection  of  the  gospel?     God  assures  us,  that  in- 


MAN.  361 

stead  of  operating  in  that  view,  and  to  that  extent,  it  shall  itself  be  the  ground 
of  their  condemnation.     Isa.  xxvii.  11. 

We  would  fain  hope  that  the  Lord  Jesus  Christ  will  interpose  for  them  at 
the  last  day,  to  avert  or  mitigate  their  sentence.  But  we  are  told,  on  the  con- 
trary, that  he  himself  will  come  to  judgment,  for  the  express  purpose  of 
taking  vengeance  on  them.     2  Thes.  i.  7,  8. 

Here  we  leave  the  matter.  If  ye  will  not  believe  such  plain  and  positive 
declarations  of  God,  we  shall  in  vain  hope  to  make  any  impression  on  your 
minds  by  any  feeble  arguments  of  our  own. 

Infer, 

1.  How  carefully  should  we  improve  the  means  of  grace  ! 

The  ordinances  are  appointed  of  God  for  our  instruction  in  spiritual  know- 
ledge. Should  we  then  absent  ourselves  from  them  on  slight  occasions  ?  or 
should  we  be  content  with  a  formal  attendance  on  them,  while  yet  we  derive 
no  solid  benefit  to  our  souls  ?  O  let  us  remember  that  our  all  is  at  stake : 
and  whether  we  hear,  or  read,  or  pray,  let  us  do  it  as  for  eternity. 

2.  How  earnestly  should  we  pray  for  the  teachings  of  God's  Spirit! 
"Whether  we  be  learned  or  unlearned,  we  can  know  nothing  but  as  we  are 

taught  of  God.  In  respect  of  spiritual  knowledge,  the  rich  have  no  advant- 
age above  the  poor:  yea,  the  poor  have  rather  the  advantage  of  the  rich,  in- 
asmuch as  they  have  more  docility  of  mind;  and  God  has  promised  to  reveal 
to  babes  the  things  which  are  hid  from  the  wise  and  prudent.  James  ii.  5  ; 
Matt.  xi.  25.  Let  us  then  beg  that  our  eyes  may  be  opened,  and  that  through 
the  influences  of  the  Spirit  we  may  know  the  things  which  are  freely  given 
to  us  of  God.      1  Cor.  ii.  11;  Eph.  i.  18. 

3.  How  thankful  should  we  be  for  any  measure  of  divine  knowledge  ! 

•  To  be  wise  unto  salvation  is  to  be  wise  indeed.  All  other  knowledge  is  as 
nothing  in  comparison  of  this.  Blessed  then  are  they  who  can  say,  "This 
I  know,  that,  whereas  I  was  blind,  I  now  see."  John  ix.  25;  Matt.  xiii.  16. 
Yes,  believers,  "blessed  are  your  eyes,  which  now  see:"  for  if  ignorance 
is  destructive  to  the  soul,  knowledge,  on  the  other  hand,  provided  it  be 
spiritual  and  practical,  will  surely  save  it.  Isa.  liii.  11  ;  John  xvii.  3,  with 
1  John  ii.  3,  4. 


MORAL  PRAVITY  THE   ORIGIN  OF  INFIDELITY. 

John  iii.  10.     And  this  is  the  condemnation,  that  light  is  come  into  the  world,  and  men 
loved  darkness  rather  than  light,  because  their  deeds  were  evil.    (Sk.) 

We  cannot  attentively  review  mankind  in  general,  without  being  compell- 
ed to  admit  one  of  the  following  things — either  that  the  Governor  of  the 
world  is  not  a  holy  Being,  or  that  it  is  'not  his  will  that  the  subjects  of  his 
moral  government  should  resemble  him  ; — or  if  it  be  his  will  that  they 
should  resemble  him,  he  has  not  clearly  revealed  it;  or  if  he  has  clearly  re- 
vealed it,  that  the  subjects  of  his  moral  government  are  deeply  depraved  and 
guilty  of  direct  rebellion  against  Cod;  for  nothing  can  be  more  obvious  than 
that  the  world  lieth  in  the  wicked  one. 

To  which  of  these  causes  must  we  ascribe  this  wickedness?  To  the  first 
— thai  God  is  not  a  holy  Bemg&  Impossible!  for  lie  is  "the  high  and 
46 


362  MAN. 

lofty  One — whose  name  is  Holy,  and  who  dwelleth  in  the  high  and  holy 
place," — and  who  is  "  glorious  in  holiness."  Shall  we  ascribe  it  to  the  se- 
cond— that  it  is  not  his  will  that  the  subjects  of  his  moral  government 
should  resemble  him?  Equally  impossible !  This  would  be  to  suppose 
that  infinite  tvisdom  could  take  pleasure  in  folly  ; — infinite  purity,  in  pollu- 
tion ; — infinite  order,  in  anarchy; — and  infinite  benevolence,  in  misery. 
Shall  we  trace  it  to  the  third — that  he  has  not  clearly  revealed  his  ivill? 
The  sacred  Scriptures  of  the  Old  and  New  Testament  will  render  its  ascrip- 
tion to  this  cause  eternally  impossible  ; — Moses  and  the  Prophets,  Jesus 
Christ  and  the  Apostles,  proclaim  as  with  one  voice,  "Be  ye  holy,  for  the" 
Lord  your  God  is  holy."  Whence  originates  the  wickedness  which  is  in 
the  world  ?  Not  in  God,  but  in  man  ; — "  Men  love  darkness  rather  than 
light,  because  their  deeds  are  evil" 

Our  text  suggests  a  variety  of  observations. 

I.  That  light  is  come  into  the  world. 

The  preceding  verses  determine  the  application  of  this  metaphor  to  Christ. 
It  is  frequently  applied  to  him  both  in  the  Old  and  New  Testament,  Isa. 
xlix.  6  ;  lx.  3  ;  John  i.  4,  5,  9.  The  propriety  of  its  application  is*  obvious 
from  various  considerations. 

1.  Through  Christ,  the  evil  of  sin  is  exhibited  in  its  strongest  light. 
That  sin  is  an  evil  of  great  magnitude  is  demonstrable  from  the  effects  al- 
ready produced.  The  expulsion  of  our  first  parents  from  Paradise,  Gen. 
iii.  24  ;  iii.  16 — 19,  the  pains  of  conception  and  child-birth — the  noxious 
productions,  and  comparative  infertility  of  the  earth — the  convulsions  of  na- 
ture— war,  with  all  its  infernal  concomitants — an  innumerable  train  of  disea- 
ses— and  death.  It  is  also  demonstrable  from  the  punishment  which  awaits 
it  hereafter. — Its  wages  is  death  eternal,  Rom.  vi.  x3.  But  in  neither,  nor 
in  all  these  put  together,  does  its  turpitude  appear  in  so  strong  a  light  as  on 
the  cross  of  Christ.  It  is  an  evil  so  great,  that  nothing  can  expiate  it  but 
the  death  of  the  Son  of  God.  It  is  a  disease  so  inveterate  and  malignant, 
that  nothing  can  heal  it  but  the  blood  of  Immanuel.  It  is  a  ruin  so  complete, 
that  nothing  can  restore  it  but  an  omnipotent  Deliverer. 

2.  Through  Christ,  the  love  of  God  is  transcendantly  manifested. 
God's  love  manifested  in  creation,  particularly  in  the  creation  of  angels  and 
men. — More  strikingly  in  the  redemption  of  the  human  race.  In  the  medi- 
um of  that  redemption;  the  incarnation,  life,  sufferings,  death,  resurrection, 
and  intercession  of  Christ.  In  the  subjects  of  that  redemption ;  the  sub- 
jects of  creating  power  had  never  offended — the  subjects  of  redeeming  love 
have,  Rom.  v.  8.  The  former  never  resisted  the  operations  of  their  Crea- 
tor, but  were  as  clay  in  the  hands  of  the  potter — the  latter  frequently  make 
strong  and  long-continued  resistance.  Yet  his  love,  in  spite  of  unworthi- 
ness  and  resistance,  perseveres  in  its  operations  to  save. 

3.  Through  Christ,  a  flood  of  light  is  shed  on  the  doctrine  of  a  future 
state.  This  doctrine  not  peculiar  to  Christianity — vestiges  of  it  in  both  an- 
cient and  modern  Paganism — believed  by  Jews,  Matt.  xxii.  32  ;  Acts  xxiii. 
8,  9;  but  enlightened  by  Christ,  2  Tim.  i.  10.  He  teaches  it,  Matt.  xxv. 
Exemplifies  it  in  his  own  resurrection,  1  Cor.  xv.  20 — 22,  and  shows  the 
connection  between  our  present  character  and  our  future  state.     It  suggests, 

II.  That  men  generally  reject  light,  and  love  darkness. 

Darkness  when  applied  to  moral  subjects,  denotes  both  ignorance  and  sin, 
Rom.  xiii.  12.  Our  text,  in  each  of  these  senses,  has  been,  and  continues 
to  be,  most  awfully  verified. 

1.     It  was  verified  in  the  conduct  of  the  Jcics,  in  rejecting  Christ.    The 


man.  363 

glory  of  God  less  eminently  displayed  in  the  law  than  in  the  gospel. — The 
law  gives  the  knowledge  of  sin,  Rom.  vii.  7.  The  gospel  reveals  salva'tibn, 
Eph.  i.  13.  The  sacrifices  of  the  law  were  beasts,  Ileb.  x.  4  ;  of  the  gos- 
pel the  Son  of  God,  Heb.  x.  10.  The  law,  compared  vvith  former  dispen- 
sations of  mercy,  was  fall  of  glory — compared  with  this  its  glory  is  obscur- 
ed, 2  Cor.  iii.  7 — 11. 

2.  It  is  verified  bi/  all  rejectors  of  divine  reve'alion.  Every  infidel 
dwells  in  a  region  of  darkness  and  uncertainty:  he  abounds  in  speculations 
without  truth,  conjectures  without  certainty,  and  queries  without  solutions. 
With  all  his  researches,  he  cannot  answer  one  of  the  following  questions  :  — 
Has  man  an  immaterial  spirit  ?  Will  this  survive  the  dissolution  of  the  body? 
If  so,  will  its  future  state  be  like  its  present,  or  will  it  be  a  state  of  retribu- 
tion ? — And  if  so,  "  what  must  we  do  to  be  saved  f" — The  Bible  answers 
them  all,  but  he  rejects  this. 

3.  7/  is  verified  by  all  who  place  religion  entirely  in  the  performance  of 
its  outward  duties.  These  deny  the  power  of  godliness.  All  pretensions 
to  assurance  of  salvation,  they  contemn  as  fanaticism.  But  the  Scriptures 
teach  such  assurance,  Rom.  viii.  16,  17  ;  1  John  iii.  11,  24;  iv.  G,  13  ;  and 
v.  2,  19.  On  any  other  supposition  than  the  attainableness  of  such  assurance 
many  passages  are  not  only  nugatory,  but  absurd,  2  Cor.  xiii.  5. 

III.  That  the  reason  why  men  reject  light  and  love  darkness  is 

MORAL    PRAVITY. 

Bad  systems  are  the  offspring  of  bad  hearts,  while  on  the  other  hand, 
those  systems  re-act  upon  those  hearts,  and  perpetuate  and  increase  their  de- 
pravity.    It  is  not  the  deficiency  of  evidence,  but  the- love  of  sin  which, 

1.  Produces  atheism.  Wherever  there  is  a  creature,  there  is  demonstra- 
tion of  the  existence  of  a  Creator,  Psa.  xix.  1  ;  Rom.  i.  20.  The  atheist 
knows  that  if  there  be  a  God,  he  must  hate  and  punish  sin.  Being  resolved 
to  persist  in  sin,  that  he  may  proceed  quietly,  he  persuades  himself  to  reject 
his  existence. 

2.  Produces  deism.  Deists  in  general  have  never  read  the  Scriptures 
with  attention ; — instance  Hume :  nor  studied  the  Christian  and  Deistical 
controversy. — Their  hostility  arises  from  opposition  to  the  holiness  of  its 
requisitions. 

3.  Produces  opposition  to  the  doctrine  of  divine  influence.  Divine  influ- 
ence consistent  with  reason.  Taught  by  Scripture,  John  xvi.  8  ;  Eph.  ii.  1  ; 
Rom.  viii.  16  ;  2  Cor.  1,  4..  Confined  not  to  the  apostolic  age,  but  extends 
to  the  end  of  time,  Acts  ii.  39 ;  2  Cor.  iii.  11  ;  Heb.  xii.  28. 

IV.  That  the  consequence  of  rejecting  light  and  loving  darkness 
is  condemnation. 

Condemnation.     Implying. 

1.  In  this  life. — Mental  perturbation,  Isa.  lvii.  20,  21.  God's  curse  ac- 
companying the  dispensations  of  his  providence,  Deut.  xxviii.  15 — 20.  A 
fearful  looking  for  of  judgment,  Heb.  x.  27. 

2.  In  the  life  to  come.  The  final  sentence.  The  nature  of  future  pun- 
ishment.    Its  duration. 

Conclude  with  three  remarks. 

1.  No  man  will  be  finally  condemned  because  he  was  once  a  sinner,  but 
because  he  refused  a  Saviour. 

2.  No  man  can  be  saved  who  rpjects   Christ; 

3.  He  who  receives  Christ  shall  enjoy  the  Divine  favor  here,  and  glory 
hereafter. 


364  MAN. 

MAN'S  ABUSE  OF  GOD'S  PATIENCE. 

Eccl.  viii.  11. — Because  sentence  against  an  evil  work  is  not  executed  speedily,  therefore 
the  heart  of  the  sons  of  men  is  fully  set  in  them  to  do  evil.     (S.  S.) 

Sin  is  in  itself  an  evil  of  a  crimson  dye — 

Nevertheless  its  malignity  may  be  greatly  increased  by  the  aggravations 
with  which  it  is  attended — 

One  can  scarcely  conceive  any  thing  that  can  enhance  its  guilt  so  much, 
as  the  committing  of  it  in  hopes  that  God's  mercy  will  pardon  it — 

Yet  this  is  the  very  ground  on  which  the  world  indulge  themselves  in  the 
commission  of  it — "  Because,"  &c. 

I.  The  extent  of  man's  wickedness. 

That  sin  exists  in  the  world  is  visible  to  all — 

But  the  degree  in  which  it  prevails  is  very  little  known — Men  sin 

1.  Habitually 

All  are  not  equally  vicious  in  their  lives — 

But  all  forget  God  and  neglect  their  own  souls 

Successive  years  serve  only  to  confirm  this  habit — 

We  may  all  adopt  the  confession  of  the  church  of  old,  Jer.  iii.  25. 

2.  Deliberately 

It  were  well  if  we  never  sinned,  but  through  ignorance  or  inadvertance — 

But  what  schemes  have  we  formed'  for  the  accomplishment  of  sinful  pur- 
poses ! — 

How  often  have  we  seen  the  sinfulness  of  our  desires,  and  yet  gratified 
them  !  Rom.  i.  32. 

The  very  bent  and  inclination  of  our  souls  has  been  towards  wickedness — 
Job  xv.  16. 

3.  Without  restraint. 

A  regard  to  our  reputation  or  interest  may  impose  some  restraint — 
A  fear  of  hell  may  also  prevent  the  gratification  of  some  desires — 
But  few  are  kept  from  evil  like  Joseph,  by  the  fear  of  God,  Gen.  xxxix.  9. 
That  is  the  only  restraint  which  proves  uniformly  effectual,  Jam.  ii.  11. 

4.  Without  remorse 

We  must  at  times  have  felt  some  convictions  of  conscience — 
But  we,  for  the  most  part,  stifle  them  by  company,  amusements,  &c. — 
Many  attain  to  dreadful  hardness  of  heart  and  impenitence,   1  Tim.  iv.  2. 
The  prophets  description  may  well  be  applied  to  each  of  us,  Jer.  viii.  5,  6. 
Thus  are  "  men's  hearts  fully  set  in  them  to  do  evil." 
They  walk  after  the  imagination  of  their  own  hearts — 
Neither  mercies  nor  judgments  can  prevail  with  them  to  do  otherwise — 
If  their  sins  were  followed  by  a  visible  and  immediate  punishment,  men 
would  not  dare  to  live  in  this  manner — 

But  God  defers  the  execution  of  his  judgments 

II.  The  occasion  or  it. 

God  is  not  an  unconcerned  spectator  of  sin. 

He  has  appointed  a  day  for  the  revelation  of  his  righteous  judgment — 

At  present  he  forbears  to  inflict  vengeance — 

This  very  forbearance  emboldens  men  to  sin — "because"  "therefore" 

From  the  delay  of  punishment  men  think 

1.  That  there  is  but  little  "  evil"  in  sin. 

God  indeed  calls  sin  "  an  evil  work" — 

But  his  forbearance  towards  sinners  is  thought  to  indicate  indifference — 


man.  3G5 

This  however  is  a  fatal  delusion — 

He  has  marked  the  evil  of  sin  in  many  awful  instances,  2  Pet.  ii.  4 — 6. 

He  will  soon  undeceive  this  blind  infatuated  world,  Eph.  v.  G. 

2.  That  there  is  no  "sentence"  gone  forth  against  it. 

Men  would  gladly  persuade  themselves  that  they  have  no  cause  to  fear — 

The  temptation  whereby  the  serpent  beguiled  Eve,  is  cherished  by  them, 
Gen.  iii.  4. 

But  the  wrath  of  God  is  indeed  denounced  against  sin,   Rom.  ii.  8,  9. 

Every  species  and  degree  of  sin  renders  us  obnoxious  to  his  displeasure, 
Rom.  i.  18. 

3.  That  the  sentence  (if  there  be  any)  will  never  be  "  executed" 

Since  God  defers  punishing,  it  seems  possible  that  he  may  decline  it  alto- 
gether— 

The  apparent  disproportion  between  the  offence  and  the  punishment  seems 
to  countenance  this  idea — 

To  confirm  our  hope  we  are  apt  to  compare  God  with  ourselves,  Psa.  1. 
21. 

But,  however  long  God  delay,  he  will  surelv  strike  at  last,  Eccl.  viii.  12, 
13. 

Thus  they  take  occasion  from  God's  forbearance  to  persist  in  their  evil 
ways. 

David  mentions  this  effect  as  arising  from  it  in  his  day,   Psa.  Iv.  19. 

St.  Peter  foretells  the  prevalence  of  this  iniquity  in  the  last  days,  2  Pet. 
iii.  3,  4. 

Experience  proves  how  universally  it  obtains  at  present — 

Infer 

1.  How  great  the  folly,  as  well  as  wickedness,  of  unregenerate  men! 

If  there  were  a  bare  possibility  of  eternal  punishment,  how  mad  were  it 
to  continue  in  sin! — 

But  God  has  pledged  himself  that  he  will  inflict  it  on  the  impenitent — 
Matt.  xxv.  46. 

Every  moment's  continuance  in  sin  increases  the  condemnation,  Rom.  ii. 
4,5. 

What  extreme  folly  then  is  it  so  to  abuse  the  forbearance  of  God  ! — 

May  we  be  ashamed  of  ourselves,  and  repent  in  dust  and  ashes — 

2.  What  need  have  we  to  be  cleansed  by  the  blood  and  spirit  of  Christ ! 
What  but  the  blood  of  Christ  can  ever  expiate  the  guilt  we  have  contract- 
ed ?— 

What  but  the  spirit  of  Christ  can  ever  deliver  us  from  such  habits  ? — 
That  we  can  never  renew  our  own  souls  is  certain,  Jer.  xiii.  23. 
Let  us  therefore  wash  in  the  fountain  opened  for  us,    Zech.  xiii.  1. 
And  let  us  apply  to  God  for  his  almighty  aid,  Lam.  v.  21. 

3.  How  dreadful  must  be  the  state  of  those  who  continue  impenitent! 
There  is  a  certain  measure  of  iniquity  which  sinners  are  left  to  fill  up — 

Gen.  xv.  1G. 

When  this  is  full,  nothing  can  avert  the  divine  vengeance,   1  Thess.  ii.  10, 
Already  are  the  arrows  of  divine  justice  pointed  at  them,   Ps.  vii.  11 — 13. 
Eternity  itself  will  be  the  duration  of  the  punishment,   Mark  ix.  43 — 48 
The  time  is  coming  when  Jerusalem's  state  will  be  ours,   Luke  xix.  42. 
Let  us  then  tremble  lest  we  exhaust  the  divine  patience,   Zeph.  ii.  2,  3. 
Let  us  diligently  improve  this  day  of  salvation,   2  Cor.  vi.  2. 


306  MAN. 


THE  DECEITFULNESS  OF  THE  HEART. 

Jeremiah  xvii.  9. — The  heart  is  deceitful  above  all  things  and  desperately  wicked  :  who  can 

know  it  r 

Trite  and  faithful  is  the  testimony  of  God.  Men  may  amuse  themselves 
and  their  fellow  creatures  with  empty,  high-sounding  descriptions  of  the  dig' 
nity  of  human  nature  and  the  all-sufficient  powers  of  man,  but  every  humble 
and  truly  enlightened  person  must  at  once  perceive  and  acknowledge  the  truth 
of  the  text,  that  the  heart,  &c. 

But  by  the  blessing  of  God  it  may  be  useful  to  turn  our  attention  to  this 
important  subject  and  point  out  some  of  the  plainest  and  most  decisive  evi- 
dences of  the  deceitfulness  of  the  human  heart,  which  scriptural  observation 
and  experience  afford.  It  is  demonstrable  and  apparent,  1.  From  men's 
general  ignorance  of  their  own  character.  There  is  nothing  in  the  history 
of  mankind  more  unaccountable  and  at  first  view  more  surprising  than  that 
self-partiality  which  prevails  amongst  them.  One  would  be  apt  to  imagine 
that  it  should  not  be  so  difficult  a  matter  to  arrive  at  a  just  knowledge  of  our 
own  character,  possessing  as  we  do  every  possible  advantage  for  obtaining  it. 
We  have  constant  access  to  our  own  bosoms  and  are  more  interested  in  the 
discovery  than  in  the  acquisition  of  any  other  kind  of  knowledge.  But  we 
see  that  in  point  of  fact,  this  knowledge  is  the  rarest  and  most  uncommon : 
nor  is  it  difficult  to  account  for  the  moral  phenomenon,  since  the  heart  is,  &c. 

2.  The  deceitfulness  of  the  heart  appears  from  men's  general  disposition 
to  justify  their  own  conduct.  This  disposition  our  first  parents  discovered 
immediately  upon  their  eating  the  forbidden  fruit.  When  Jehovah  appeared 
to  Adam  and  charged  him  with  guilt,  he  attempted  to  justify  himself  by  lay- 
ing the  blame  upon  the  woman,  and  in  the  same  manner,  the  woman  blamed 
the  serpent. 

3.  The  deceitfulness  of  the  heart  appears  from  the  difficulty  with  which 
men  are  brought  to  acknowledge  their  faults  even  when  conscious  that  they 
have  done  wrong.  This  necessarily  follows  from  that  disposition  in  human 
nature  to  which  we  have  already  adverted,  viz.  the  disposition  on  all  occasions 
to  justify  our  own  conduct.  Hence  men  are  in  general  so  backward  to  ac- 
knowledge their  faults,  and  so  displeased  with  those,  who  are  so  faithful  and 
friendly  as  to  point  them  out.  How  few  can  bear  to  be  told  their  faults. 
This  is  the  sure  and  ready  way  to  make  most  men  your  enemies. 

4.  The  deceitfulness  of  the  heart  appears  from  the  disposition  which  men 
discover  to  rest  in  the  mere  notion  and  forms  of  religion,  while  they  are  des- 
titute of  its  power.  In  the  present  age  of  the  church  there  have  been  too 
many  of  this  character  :  men  who  from  selfish  and  worldly  motives  have  taken 
up  a  profession  of  religion  without  understanding  its  nature  or  feeling  its 
power ;  having  a  name  to  live,  but  being  spiritually  dead. 

Balaam  was  a  remarkable  instance  of  this.  He  was  a  man  of  extensive 
knowledge  and  superior  gifts.  He  was  not  a  stranger  to  religious  impressions 
for  in  his  calm  reflecting  moments,  he  desired  to  die  the  death  of  the  righte- 
ous. 

5th,  and  lastly.  The  deceitfulness  of  the  heart  appears  in  the  highest  de- 
gree when  we  overlook  the  real  motives,  and  mistake  the  workings  of  their 
own  corruptions  for  the  fruits  of  the  spirit  of  God.  That  there  is  such  deceit- 
fulness in  the  world  none  can  doubt,  who  considers  the  dreadful  enormities  that 
have  been  committed  under  the  sound  name  of  religion. 


MAN.  367 

On  the^whole  as  the  ways  in  which  men  deceive  themselves  are  so  various, 
can  we  be  too  jealous  over  our  own  heart?  ?  He  that  trusteth  to  his  own  heart 
is  a  fool,  says  Solomon,  and  the  reason  is  obvious,  for  the  heart  is,  &c.  Let 
us  give  ourselves  to  self-examination  instead  of  indulging  in  a  censorious  dis- 
position or  looking  abroad  to  discover  the  faults  of  our  neighbors.  Let  us 
descend  into  our  own  breasts  and  observe  the  plagues  of  our  own  hearts. 
Let  us  look  not  merely  to  our  own  actions  but  likewise  to  the  principles  and 
motives  from  which  they  proceed.  Let  us  consider  our  conduct  not  in  the 
light,  in  which  self-partiality  would  present  it  to  our  view,  but  in  the  light  in 
which  an  impartial  spectator  would  view  it — in  the  light  in  which  God's  word 
teaches  us  to  consider  it  and  in  the  light  in  which  it  will  be  judged  at  last, 
when  God  will  bring  to  light  the  hidden  things  of  darkness  and  make  mani- 
fest the  councils  of  all  hearts.  We  are  all  more  or  less  liable  to  self-deceit 
and  they  who  think,  they  have  the  least  of  it,  are  in  general  the  most  of  all 
under  its  dominion.  Let  us  therefore  distrust  our  own  judgments,  and  sen- 
sible of  our  own  ignorance  and  liableness  to  mistakes,  let  us  pray  for  the 
teaching  of  his  spirit  and  say  with  Elehu,  that  which  I  see  not  teach  thou  me. 


THE  ENMITY  OF  THE  CARNAL  MIND. 

Romans  viii.  7. — The  carnal  mind  is  enmity  against  God.     (Sk.)    - 

In  the  first  four  chapters  of  this  epistle,  our  apostle  establishes  the  import- 
ant doctrine  of  justification  by  faith.  This  he  does — by  showino-  that  all 
mankind  have  sinned,  and  need  salvation,  chap.  iii.  23.  That  beino-  trans- 
gressors, we  cannot  be  saved  by  the  merit  of  works,  iii.  28.  And  that  all 
God's  approved  servants  have  been  saved  by  faith  :  for  Abraham  was  thus 
saved,  as  a  specimen  of  the  uncireumcised,  iv.  1,  3,  10,  11.  And  David,  as 
a  specimen  of  those  saved  in  circumcision,  iv.  5-7.  In  the  succeeding  chap- 
ters, our  apostle  guards  this  doctrine  against  all  licentious  abuse,  to  which  it 
might  be  liable  through  human  depravity.  Here  he  shows,  that  gospel  liberty 
is  freedom  from  sin,  chap.  vi.  14,  17,  18,  22.  That  believers  are  enabled  to 
walk  in  this  liberty,  viii.  2 — i.  That  their  continued  salvation  depends  on 
their  thus  walking,  viii.  1,13.  And  that  a  contrary  deportment  would  imply 
rebellion  against  God.  For  "  the  carnal  mind,"  &c.  Enmity  is  a  confirmed 
dislike  to  an  object,  accompanied  with  a  disposition  to  oppose  it,  and  if  pos>- 
sible,  to  injure  it.  In  improving  our  text,  let  us  consider  the  object,  the  sub- 
ject, and  the  evidences  of  this  enmity,  here  spoken  of. 

I.  The  object  of  this  enmity.  This  is  God,  who  may  be  justly  con- 
sidered as  the  kindest,  the  loveliest,  and  the  greatest  of  beings. 

1.   God  is  the  kindest  of  beings.     This  appears, 

From  his  creating  goodness.  In  making  us  creatures  capable  of  enjoying 
him  ;  of  enjoying  the  assurance  of  his  favor;  of  bearing  his  holy  image;  of 
sharing  in  his  heavenly  glory;  and  in  creating  us  for  this  benevolent  purpose, 
Rev.  iv.  11  ;   Psa.  xxxv.  27,  28. 

From  his  sustaining  care:  by  which  he  consults  our  best  interests  ;  pre- 
serves us  from  all  evil ;  and  constantly  provides  for  us,  Psa.  viii.  4 ;  1  Pet. 
v.  7. 


368  MAN. 

From  his  redeeming  mercy  ;  which  devised  the  scheme  of  our  redemption, 
Psa.  cxxxvi.  23  ;  Luke  i.  78,  79  ;  and  confers  its  benefits,  Mic.  vii,  18,  19. 

And  from  his  patient  long-suffering:  which  is  designed  to  promote  our 
repentance  ;  by  exciting-  us  to  it,  Rom.  ii.  4 ;  and  encouraging  it,  2  Peter 
iii.  9. 

2.  God  is  the  loveliest  of  beings.     This  he  evidently  is — 

For  his  kindness  is  most  extensive,  and  impartial.  It  embraces  all  his 
creatures  without  exception,  Psa.  cxlv.  9.  It  is  most  disinterested,  aiming 
not  at  his  own  profit,  but  ours,  Psa.  cxvii.  1,  2,  and  xxxvi.  7.  It  is  most 
prompt  in  its  exercises.  He  waits  to  be  gracious,  Isa.  xxx.  18.  It  is  most 
generous  in  its  displays,  not  accompanied  with  upbraidings,  Jam.  i.  5.  And 
most  durable  in  its  continuance,  it  will  never  end,  Psa.  ciii.  17,  18. 

3.  God  is  the  greatest  of  beings.  He  is  infinite  in  wisdom,  to  discern 
and  frustrate  all  the  devices  of  his  enemies,  Prov.  xxi.  30 ;  infinite  in  power, 
to  execute  all  his  purposes,  Jam.  iv.  12 ;  and  infinite  in  happiness  ;  enjoying 
felicity,  which  cannot  be  augmented  ;  and  security,  which  cannot  be  violated. 
Consequently,  he  is  incapable  of  error  through  ignorance ;  of  selfishness 
through  want;  or  of  cruelty  through  fear.  "  Great  is  the  Lord,  and  greatly 
to  be  praised  :  and  his  greatness  is  unsearchable,"  Psa.  cxlv.  3.  But  though 
he  is  the  kindest,  and  loveliest,  as  well  as  the  greatest  of  beings,  yet  all  do 
not  love  him.  "  For  the  carnal  mind  is  enmity,"  &c.  Let  us  therefore 
consider, 

II.  The  subject  of  this  enmity.     The  carnal  mind. 

1.  The  mind,  the  immortal  part  of  man:  the  most  noble  part  of  the  most 
dignified  creature  on  earth.  This  the  human  mind  must  be — because  it  is 
rational;  capable  of  admitting  true  conceptions  of  things;  capable  of  retain- 
ing those  conceptions,  of  comparing  them,  and  of  deducing  just  conclusions 
from  them,  Job  xxxv.  10,  11.  And  because  it  is  free  in  all  its  acts.  It  is 
capable  of  choosing  what  reason  requires,  and  of  rejecting  what  it  forbids. 
This  is  incontestable,  from  God's  gracious  influence,  Phil.  ii.  13;  his  pro- 
posals to  mankind,  Deut.  xxx.  19,  20;  and  from  the  complaints  brought 
against  the  impenitent,  John  v.  40 ;  Matt,  xxiii.  37. 

2.  The  carnal  mind:  the  natural  mind  of  man  ;  that  mind  which  we  bring 
with  us  into  the  world.  The  uninspired,  unrenewed  mind,  which  is  not  en- 
lightened, purified,  and  governed,  by  God's  Holy  Spirit,  Jude  19.  The 
human  mind,  while  it  remains  in  this  state,  is  called  carnal, — because  of  its 
descent.  Our  minds  are  certainly  transmitted  with  our  bodies,  by  what  is 
called  natural  traduction.  This  appears  from  scripture  :  for  "  on  the  seventh 
day  God  ended  his  work  which  he  had  made;"  that  is  the  work  of  creation, 
Gen.  ii.  2.  But  this  he  could  not  have  clone,  if  he  continues  to  create  human 
souls.  It  is  also  said,  "  in  the  day  that  God  created  man,  in  the  image  of 
God  made  he  him,"  Gen.  v.  1,  but  of  Seth,  it  is  said,  "  And  Adam  begat  a 
son  in  his  own  likeness,  after  his  image,"  Gen.  v.  3  Hence  our  Lord  justly 
concludes,  "That  which  is  born  of  flesh,  is  flesh,','  John  iii.  6.  When  the 
tree  is  corrupt,  the  fruit  must  be  corrupt  also,  Matt.  vii.  17.  The  soul's  des- 
cent by  natural  traduction  is  also  evident  from  facts  ;  for  children  resemble 
their  parents  in  mental  dispositions,  no  less  than  in  features.  The  mind  is 
also  called  carnal  or  fleshly,  because  of  its  affections  and  exercises.  With 
respect  to  its  affections,  it  supremely  desires  and  delights  in  the  things  of  this 
world.  Those  things  which  gratify  the  desires  of  the  flesh,  the  desires  of 
the  eye,  and  the  pride  of  life,  1  John  ii.  15,  16;  Phil.  iii.  18,  19.  With  ■ 
respect  to  its  exercises,  all  its  purposes,  its  aims,  and  its  contrivances  are  em- 
ployed to  obey  its  own   will,  in   opposition  to  the  will  of  God,  Gen.  vi.  5. 


man.  3G9 

It  must  therefore  follow,  that  those  who  act  under  the  influence  of  the  carnal 
mind,  are  enemies  to  God  by  wicked  works.      Which  leads  us  to  observe, 

III.  The  evidences  of  this  enmity.  Enmity  of  mind  must  in  itself 
be  unseen,  but  maybe  perceived  by  its  overt  acts.  For  instance,  when  a 
subject  is  at  enmity  against  his  sovereign,  lie  manifests  it  by  aversion  from 
all  intercourse  with  him,  wilful  disobedience  to  his  commands,  hostile  oppo- 
sition to  him,  and  hatred  to  his  friends  and  servants.  Thus  also  enmity 
against  God  is  manifested, 

1.  By  aversion  from  communion  with  him.  To  this  God  graciously 
calls  us,  Isa.  1^5;  2  Chron.  vii.  14.  But  this  man  naturally  rejects,  Job 
xxi.  14,  15;  jflftkiv.  7. 

2.  By  »'//«  ^mbedience  to  GocVs  krioivn  commands.  These  he  sets 
before  us  in  rn^^ord,  and  by  his  servants ;  but  man  rebels  against  them, 
Dan.  ix.  9,  10. 

3.  By  hostile  opposition  to  him.  Opposition  to  an  amicable  agreement 
with  him,  Jer.  vi.  16;  ii.  25;  to  the  gracious  strivings  of  his  Spirit,  Acts 
vii.  51  :  and  to  the  interests  of  his  kingdom;  by  endeavoring  to  prevent  its 
extension,  Matt,  xxiii.  13;  and  to  seduce  its  subjects,  Prov.  i.  10;  1  Kin^s 
xiv.  16. 

4.  And  by  hatred  to  his  friends  and  followers.  This  they  manifest  by 
reviling,  slandering,  and  tormenting  them,  Malt.  v.  11  ;  John  xv.  19;  Heb. 
xi.  37. 

This  enmity  of  the  carnal  mind  against  God,  teaches  us, 
1.  That  all  mankind  are  naturally  in  a  degenerate  state.  Man,  when  at 
first  created,  was  made  upright ;  he  was  then  just  and  grateful  towards  his 
Maker,  Eccl.  vii.  29.  He  was  very  good,  Gen.  i.  31.  And  he  was  crowned 
with  glory  in  himself,  and  with  honor  by  the  inferior  creatures,  Psa.  viii.  5, 
6.  But  man,  as  an  enemy  to  God,  is  unjust,  for  he  robs  God  by  self-dese- 
cration, Rom.  vi.  13.  He  is  ungrateful,  for  he  returns  the  greatest  evil  he 
is  capable  of  repaying,  for  the  greatest  good  he  is  capable  of  enjoying,  Isa. 
i.  2.  He  is  injurious  to  his  dearest  connexions,  Prov.  iii.  33;  Deut.  xxviii. 
18.  He  is  debased  by  captivity  to  his  greatest  enemy,  2  Tim.  ii.  26 ;  and 
by  condemnation  to  everlasting  infamy,  1  Sam.  ii.  30;  Dan.  xii.  2.  To  this 
degeneracy  all  mankind  are  naturally  subject,  however  amiable  in  tempers,  or 
polished  in  manners,  Psa.  xiv.  2,  3.     This  teaches  us, 

2.  That  an  entire  change  of  mind  is  necessary  to  our  eternal  salvation. 
Are  your  minds  at  enmity  against  God  ?  Are  you  averse,  &c.  ?  Then  con- 
sider— your  enmity  exposes  you  to  certain  destruction,  Thes.  i.  7 — 9  ;  Prov. 
xxix.  1.  This  destruction  is  certain;  from  God's  knowledge  of  your  sins, 
Job  xxxiv.  21,  22;  from  his  justice,  Rom.  ii.  6,  8,  9 ;  and  from  his  truth, 
Psa.  Ixviii.  21  ;  Deut.  xxxii.  40,  41.  A  change  of  mind  is  therefore  indis- 
pensably requisite;  every  other  change  is  insufficient;  whether  it  be  of  sen- 
timent, name,  or  outward  conduct,  Gal.  vi.  15;  John  iii.  7. 

3.  To  obtain  this  change  should  engage  our  most  serious  concern.  Seek 
it  in  God's  way;  by  repentance,  Acts  iii.  19;  by  prayer,  Psa.  Ii.  10;  for 
Christ's  sake,  Eph.  iv.  32.  Seek  it  in  God's  time;  now,  without  excuse  or 
delay,  Job  xxii.  21;  Psa.  xcv.  7,  8.  Seek  it  with  confident  expectation; 
from  the  success  of  others,  Col.  i.  21  ;  from  God's  amicable  disposition,  2 
Cor.  v.  19;  his  entreaty,  2  Cor.  v.  20;  and  his  promises,  Isa.  Iv.  6,  7. 

47 


370  MAN. 

A  CORRECT  ESTIMATE  OF  HUMAN  LIFE. 

Psalm  xc.   12.      So  teach  us  to  number  our  days,  that  we  may  apply   our    hearts  unto. 

wisdom.     (Sk.) 

Of  all  the  blessings  which  the  adorable  author  of  our  being  has  conferred 
upon  man,  there  are  few  more  important  than  that  inestimable  boon  which 
we  denominate  time  ;  because  it  is  that,  on  the  continuance  of  which  infi- 
nite wisdom  has  rendered  every  other  good  in  some  measure  dependant. 
Yet,  alas  !  notwithstanding  the  vast  importance  of  our  fleeting  moments,  how 
few  are  there  who  attach  to  them  a  proper  estimate,  and  ifl|^^re  them  ac- 
cording to  their  value.  This  lamentable  abuse  of  time  apH  Ho  have  been 
commensurate  with  the  existence  of  moral  pravity  ;  for  th^rpostle  Paul,  in 
two  of  his  Epistles,  reminds  the  churches  of  the  importance  of  "  redeeming 
the  time,"  Eph.  v.  16;  Col.  iv.  5.  And  the  devout  author  of  the  psalm  be- 
fore us,  evidently  conscious  of  the  proneness  of  man  to  neglect  and  abuse 
time,  raises  his  pious  ejaculation  to  heaven,  and  prays,  "  So  teach  us  to  num- 
ber our  days,  that  we  may  apply  our  hearts  unto  ivisdom"  As  the  same 
disposition  in  the  human  heart  is  still  in  operation,  let  us  endeavor  to  coun- 
teract its  influence  by  considering, 

I.  The  means  of  ascertaining  a  correct  estimate  of  human  life. 

II.  The  particulars  of  which  this  estimate  consists. 

III.  The  important  effect  which  it  tends  to  produce. 

I.  The  means  of  ascertaining  a  correct  estimate  of  human  life. 

The  pious  psalmist  was  deeply  sensible  of  his  dependence  upon  God,  and 
hence  he  "  gave  himself  unto  prayer."  Prayer  was  the  means  which  he 
used  ;  and  this  powerful  instrument  is  universally  necessary,  and  universally 
applicable.     This  will  appear  if  we  proceed  to  notice, 

1.  The  natural  indisposition  of  man  to  improve  the  fleeting  moments 
of  life.  This  humbling  and  lamentable  truth  forces  itself  upon  us,  support- 
ed by  all  that  weight  of  evidence  which  personal  experience  and  daily  ob- 
servation regularly  furnish.  Multitudes  of  our  unhappy  fellow  creatures 
are  devotino-  their  passing  hours  to  purposes  decidedly  hostile  to  those  for 
which  time  was  originally  designed  :  whilst  others,  in  some  degree  persuaded 
of  the  vast  importance  of  time,  are  nevertheless  deferring  its  proper  occupa- 
tion and  use  to  some  uncertain  future  period  ;  and  thus  year  after  year  steals 
into  eternity  unimproved,  charged  with  an  awful  report  to  the  throne  of  the 
final  Judge,  Luke  xii.  16 — 20  ;  Acts  xxiv.  25.  Even  the  Christian,  acting 
in  some  measure  under  the  influence  of  that  estimate  of  life  which  the  vol- 
ume of  inspiration  furnishes,  has  reason  to  mourn  over  many  blanks  and  va- 
cancies which  occur  on  the  pages  of  his  history.  Hence,  all  have  need  to 
pray,  "  So  teach  us  to  number  our  days,"  &c. 

2.  The  sovereignly  of  Jehovah  over  the  human  heart.  That  Omnipo- 
tent Beino-,  who  is  the  sole  object  of  prayer,  has  the  entire  control  of  man ; 
for  he  rei'Tneth  in  the  armies  above,  and  on  the  earth  beneath.  He  can  in- 
struct the  most  igno rant  mind;  subdue  the  most  turbulent  passions ;  and 
conquer  the  most  obdurate  heart.  By  a  thousand  means,  unknown  to  err- 
ing man,  he  can  effectually  impress  a  true  estimate  of  time  upon  the  human 
mind.  The  boisterous  winds — the  tumultuous  ocean — and  the  hearts  of  the 
children  of  men,  are  equally  subject  to  his  almighty  dominion,  1  Chron. 
xxix.  11.  12,  17—19. 

3.  The  direct  appointment  of  infinite  wisdom.  "  The  Father  of  lights," 
from  whom  proceeded!  "  every  good  gift,"  has  in  his  infinitude  of  wisdom 


MAN.  371 

appointed  and  sanctioned  prayer  as  the  medium  between  heaven  and  earth: 
and  whatever  blessings  we  may  need  at  the  hands  of  our  beneficent  Creator, 
we  are  taught  to  expect  them  only  through  the  lively  exercise  of  fervent 
prayer.  This  momentous  truth  is  supported  by  the  testimony  of  the  sacred 
Scriptures,  and  by  the  experience  of  the  tridtf pious  in  every  age  of  the 
church,  Ezek.  xxxvi.  37:   Matt,  vii.7,  8;  Jam.  i.  5,  6 ;  iv.  2,  3. 

4.  The  tried  efficacy  of  prayer.  If  prayer  were  an  untried  experiment, 
then  we  (night  entertain  some  doubts  respecting  its  influence,  and  should 
have  a  plausible  reason  for  hesitancy  in  resorting  to  it;  but  doubt  is  preclud- 
ed, and  hesitation  superseded,  by  that  overpowering  strength  of  evidence 
with  which  the  efficacy  of  prayer  is  supported.  Myriads  of  witnesses  of 
its  power  encircle  the  throne  of  Jehovah  in  the  regions  of  immortality;  and 
myriads  more,  still  on  earth,  are  daily  feasting  on  the  bounty  of  their  God, 
through  this  admirable  medium  of  divine  intercourse.  But  we  need  not  as- 
cend up  to  heaven  for  evidence  in  support  of  this  truth ;  nor  need  we  wan- 
der to  distant  parts  of  the  earth  to  collect  convincing  proofs:  our  researches 
need  not  exceed  the  limits  of  the  present  congregation  ;  here  doubtless  we 
have  many  witnesses  that 

"  Prayer  ardent  opens  heaven,  lets  down  a  stream 
Of  glory  on  the  consecrated  hour 
Of  man  in  audience  with  the  deity." 

Exod.  xxxiii.  18 — 23  :  xxxiv.  5 — 7;  James  v.  16 — 18. 

II.  The  particulars  of  which  this  estimate  consists.  By  "  number- 
intT  our  days"  we  are  not  to  understand  the  psalmist  to  mean  that  it  is  the  duty 
of^man  to  ascertain  the  period  of  his  mortal  existence;  this  is  one  of  those 
"  secret  things  which  (exclusively)  belong  to  the  Lord."  That  estimate  of 
human  life  referred  to  in  our  text,  doubtless  includes  a  correct  idea  of  its  im- 
portance, together  with  a  conscientious  improvement  of  its  parts.  In  thus 
"  numbering  our  days,"  it  will  be  necessary  to  consider, 

1.  The  smallness  of  their  number.  The  life  of  man  is  circumscribed  in 
its  limit;  and  though  we  may  mark  its  progress  by  certain  periods,  and  thus 
divide  it  into  small  portions,  yet,  generally,  threescore  years  and  ten  will  ter- 
minate our  mortal  story,  and  consign  the  most  athletic  to  the  "  house  ap- 
pointed for  all  living."  '  This  is  a  very  narrow  limit,  compared  with  its  an- 
tediluvian extent,  and  with  the  important  work  ichicji  ought  to  be  effected, 
viz.  the  gloom  of  ignorance  dispelled — the  oppressive  load  of  guilt  removed 
and  the  deep-fixed   stain  of  moral   pollution  washed  away,  Psa.  xxxix.  5. 

James  iv.  14. 

2.  The  rapidity  of  their  flight.  Human  life  is  not  only  limited  in  its 
(hi ration,  but  also  fleeting  in  its  progress.  The  several  portions  of  which  it 
is  composed  steal  away  in  rapid  succession  ;  and  all  the  boasted  power  and 
wisdom  of  man  are  insufficient  either  to  impede  their  progress,  or  to  recall 
them  when  they  have  passed  away.  The  Holy  Ghost  has  made  choice  of 
the  most  fleeting  objects  in  nature,  in  order  to  impress  the  human  mind  with 
a  correct  idea  of  the  rapid  course  of  time,  and  excite  the  sons  of  Adam  to 
the  proper  occupation  and  improvement  of  their  fleeting  moments,  Job  vii. 
G:   Job.  ix.  25  ;   Psa.  xc.  10. 

3.  The  uncertainty  of  their  continuance.  Although  man  is  capable  of 
understanding  an  extensive  variety  of  interesting  subjects,  yet  the  termina- 
tion of  his  mortal  existence  is  a  point  which  he  can  never  expect  to  ascer- 
tain. This  solemn  period  infinite  wisdom  has  concealed  from  the  most  pry- 
ino-  curiosity.     This  is  one  of  those  prerogatives  which  Jehovah  has  cxclu- 


372  M4N" 

sivelv  reserved  to  himself.  The  mouldering,-  moss-grown  annals  of  the 
dead"  in  our  grave  yards,  together  with  the  daily  occurrence  of  human  mor- 
tality, sufficiently  establish  this  humbling  truth,  Job  xxi.  21,  23 — 25;  Luke 
sii.*19,  20. 

4.  Their  influence  on  our  eternal  destiny.  The  present  state  of  man  is 
probationary  in  its  nature,  and  decisive  in  its  influence  upon  his  eternal  con- 
dition. It  is  in  time  that  the  character  is  formed  for  eternity.  Earth  alone 
is  the  scene  of  operation  for  that  mercy  which  is  exercised  through  the 
amazing  provisions  of  the  gospel  of  Christ,  and  which  is  of  essential  im- 
portance, as  a  preparation  for  participating  the  felicities  of  the  heavenly 
world.  The  unhappy  being  who,  "  driven  away  in  his  wickedness,"  quits- 
the  stage  of  life  without  this  gospel  meetness  for  the  skies,  has 

"  No  patron  !  intercessor  none  !     Now  past 
The  sweet,  the  clement,  mediatorial  hour  ! 
For  guilt  no  plea !  to  pain  no  pause  !  no  bound  I 
Inexorable  all !  and  all  extreme  !" 

Dan.  xii.  2,  3  .   Matt.  xxv.  31—46;  2  Thess.  i.  7—10. 

III.  The  important  effect  which  it  tends  to  produce  ; — "That  we 
may  apply  our  hearts  unto  wisdom."  "  Wisdom"  is  a  term  very  frequently 
used,  and  variously  applied  in  the  sacred  Scriptures  ;  viz.  to  mechanical, 
genius,  Exod.  xxxi.  2,  3  ; — general  literature,  Acts  vii.  22  : — natural  instinct, 

Job  xx'ix.  17; that  prudence  which  enables  a  man  to  discern  what  is  proper 

to  be  done,  Eccles.  x.  10;— and  to  true  religion,  Psalm  cxi.  10;  James  iif. 
17.  To  the  last  two  ideas  or  senses  alone  our  text  seems  to  direct  our  attention. 
I.  The  term  "  wisdom"  sometimes  describes  that  prudence  which  enables  a 
man  to  discern  and  perform  those  actions  which  accord  with  the  fitness  of 
thino-s.  If  the  days  of  man  be  so  few,  so  fleeting,  so  uncertain,  and  so  mo- 
mentous, it  certainly  is  highly  proper  to  seize  the  passing  moments  as  they 
fly,  and  conscientiously  devote  them  to  those  purposes,  which  will  produce 
the  greatest  possible  benefit.  Preserving  them  with  a  miser's  care,  from  be- 
ing associated  with  unprofitable,  unnecessary,  and  (much  less  with)  ungodly 
actions.     It  is  the  distinguished  prerogative  of  man 

"  To  raise 
A  royal  tribute  from  the  poorest  hours  ,' 
Immense  revenue  !  every  moment  pays." 

Much  time  may  be  saved  by  guarding  against  unnecessary  steep — useless 
commixion  with  ungodly  men— unprofitable  reading— .and,  in  short,  every 
exercise  and  pursuit  which  cannot  be  engaged  in  to  the  "glory  of  God,"  I 
Cor.  x.  31.  The  advice  of  an  eminent  divine  of  the  last  century  on  this 
point,  is  worthy  of  being  engraven  upon  our  hearts:  "  Never  be  unemploy- 
ed a  moment.  Never  be  triflingly  employed.  Never  while  away  time."  2. 
"Wisdom"  is  sometimes  applied  to  true  religion.  The  application  of  the 
heart  to  this,  is  the  great  end  of  life ;  and  no  man  has  his  heart  properly  in- 
fluenced with  the  shortness,  uncertainty,  and  importance  of  time,  who  does 
not  make  this  the  grand  business  of  his  life.  It  is  very  possible  to  apply 
the  head  without  having  the  heart  influenced.  The  man  who,  under  the  in- 
fluence of  a  proper  estimate  of  time,  is  the  subject  of  this  important  applica- 
tion, has  experienced  a  general  renovation  of  his  moral  nature ;  he  is  "  re- 
newed in  the  spirit  of  his  mind ;"  he  experiences  a  lively  union  with  God 
through  faith  in  Jesus  Christ;  and  he  is  solicitous  to  "  comprehend  with  all 
Bahits  what  is  the  breadth,  and  length,  and  depth,  and  height,  and  tc  know 


THAN.  373 

the  love  of  Christ,  and  be  filled  with  all  the  fulness   of  God."     Influenced 
by  a  spiritual  principle,  he  is  the  subject  of  a  spiritual  enjoyment,  and  gives 
proof  of  the  whole  by  holiness  of  practice.  Gal.  v.  22 — 25. 
This  subject  tends, 

1.  To  detach  our  affections  from  earthly  objects. 

2.  To  excite  us  to  diligence  in  our  Christian  calling. 

3.  To  alarm  the  trifler,  and  awaken  in  him  a  lively  sensibility  of  his  awful 
condition. 


THE  FRAGILITY  OF  HUMAN  LIFE. 

Job  xi-v.  1,  2. — Man  that  is  born  of  a  woman  is  of  few  days,  and  full  of  trouble.  He  Com- 
eth forth  like  a  flower,  and  is  cut  down :  he  fleeth  also  as  a  shadow,  and  continueth 
not.     (Sk.) 

Death  is  justly  designated  "the  king  of  terrors:"  before  him  the  mon- 
arch trembles  and  the  subject  is  afraid,  and  to  his  dread  sceptre  all  must  bow, 
since  "  it  is  appointed  unto  men  once  to  die,"  Keh.  ix.  27.  The  great  duty 
of  man,  therefore,  is  to  conduct  himself  as  a  candidate  for  eternity,  by  secur- 
ing an  interest  in  Him  who  conquered  death  in  his  dark  domains,  and  is  able 
to  deliver  them  who  through  fear  of  death  are  subject  to  bondage,  Heb.  ii.  14, 
15.  If  death  plunged  man  into  the  gulf  of  annihilation,  he  might  pass  through 
life  fearless  of  its  close;  but  when  we  consider  it  connected  with  eternal  re- 
sults, it  becomes  the  duty  and  wisdom  of  all  to  improve  the  present  moment 
With  such  an  object  in  view,  let  us  notice, 

I.  The  important  ideas  suggested  ix  ottr  text. 

II.  Improve  them  by  practical  inferences. 

I.  The  important  ideas  suggested.     From  our  text  we  learn, 

1.  That  human  life  is  flattering  in  its  commencement: — Man  "  cometh 
forth  like  a  flower."  Imagery  more  appropriate  could  not  have  been  selected. 
Children  are  like  flowers  in  the  bud,  unfolding  their  beauty  as  days  and 
months  increase  ;  their  innocent  actions — their  broken  accents — the  expan- 
sion of  the  mind,  and  the  acquisition  of  new  ideas,  fascinate  and  involuntarily 
ullure  the  affections  of  their  fond  parents,  who  watch  over  them  with  the  ten- 
derest  anxiety.  In  one  child  they  see  a  human  form,  which  the  maturity  of 
age  will  render  beautiful. — In  another,  a  nerve  that  will  riot  in  danger. — A 
third,  displaying  clearness  of  thought,  and  sobriety  of  judgment;  and  a 
fourth,  manifesting  a  combination  of  qualities  admirably  adapted  to  the  pur- 
poses of  life.  In  the  opening  bud  the  father's  eye  discovers  much  to  excite 
liope,  and  the  mother  sees  with  delight  the  ehild  of  promise  ;  but  alas  ! 

"  Nipt  by  the  wind's  unkindly  blast, 

.Farcli'd  by  the  sun's  director  ray, 

Tlie  momentary  glories  waste,  . 

The  short-lived  beauties  die  away." 

The  flower  is  cut  down,  Psa.  ciii.  15,  1G;  Isa.  xl.  0,  7;  James  L  10,  11  ; 
a  Pet.  i.  21. 

2.  Disastrous  in  its  continuance: — "Full  of  trouble."  Misfortunes  and 
•calamities  surround  us  on  every  haLnd,  and  proclaim  nothing  certain  in  this 


374  man. 

uncertain  world.  To  calculate  on  unruffled  peace,  or  uninterrupted  prosper- 
ity, in  this  mutable  state,  is  presumptuous  ;  our  stay  on  earth  is  connected 
with  trials  of  various  kinds,  and  no  situation  can  exempt  us  from  suffering. 
The  word  of  God,  experience,  and  observation,  confirm  the  doctrine  of  ous 
text,  and  testify  that  M  man  is  born  to  trouble  as  the  sparks  fly  upward,"  Job 
v.  7. 

3.  Contracted  in  its  span: — "Few  days."  Life,  in  its  longest  period,  is 
but  a  short  journey  from  the  cradle  to  the  tomb.  This  made  the  pious  and) 
venerable  patriarch  to  exclaim,  "  Few  and  evil  have  the  clays  of  the  years  of 
my  life  been,"  Gen.  xlvii.  9.  Various  are  the  figures  employed  to  illustrate 
the  shortness  of  human  life  ;  it  is  compared  to  "  a  step,"  1  Sam.  xx.  3  ; — - 
"  a  post,"  Job  ix.  25  ; — "  a  tale  that  is  told,"  Fsa.  xc.  9  ; — "  a  weaver's 
shuttle,"  Job  vii.  6; — and  "a  vapor,"  James  iv.  14. 

4.  Incessant  in  its  course: — "  Fleeth  as  a  shadow."  Human  life  is  mea- 
sured by  seconds — hours — days — weeks — months — and  years.  These  peri- 
odical revolutions  roll  on  in  rapid  succession,  and'  are  strikingly  illustrated  by 
the  image  in  our  text,  which  is  supposed  to  be  taken  from  the  shadow  cast 
by  the  sun  on  the  earth.  Some  suppose  it  the  shadow  of  the  sun  dial:  bufe 
whether  we  consider  it  as  the  shadow  of  the  evening,  which  is  lost  when 
nicdtt  comes  on ;  or  the  shadow  on  a  dial  plate,  which-  is  continually  moving 
onward,'  or  the  shadow  of  a  bird  flying,  which  stays  not  f — the  figure  fully 
represents  the  life  of  man,  which  is  passing  away,  whether  we  are  loitering 
or  active,  careless  or  serious,  killing  or  improving  time. 

5.  Eventful  in  its  issue.  Death  introduges  ns  into  the  fixed  state  of  eter- 
nity, and  puts  a  final  period  to  all  earthly  enjoyments  and  suffering:  the  soul 
dismissed  from  its  clay  tabernacle,  is  introduced  into  a  world  of  spirits,  from 
whence  there  is  no  return.  The  wicked,  at  death,  exchange  their  supposed 
happiness  for  perpetual  misery,  and  their  imaginary  light  for  thickest  dark- 
ness, "  where  the  worm  dieth  not,"  &c,  Mark  ix.  48.  The  righteous,  afe 
death,  leave  the  wilderness,  and  enter  the  promised  land  ;  exchange  a  state 
of  suffering  and  conflict,  for  an  eternity  of  peace  and  rest:  so  that  death,, 
though  terrific  in  any  form,  is  the  harbinger  of  good  to  the  christian ;  pro- 
claiming victory  to  the  warrior,  rest  to  the  pilgrim,  a  crown  for  the  conqueror, 
and  repose  for  the  weary. 

II.  Improve  them  by  practical  inferences.  Such  being  the  character 
of  human  life,  it  is  the  duty  and  wisdom  of  piety, 

1.  To  enrich  the  juvenile  mind  with  religious  instruct 'ion.  "  Man  com- 
eth  forth  as  a  flower,"  therefore  let  instruction  drop  as  the  rain,  and  fall  as  the 
dew :  no  time  must  be  lost;  the  bud  is  unfolding,  and 

"  If  good  you  plant  not,  vice  will  fill  the  mind." 

Combine  your  efforts,  and  strengthen  each  other's  hands,  since 

"Children,  like  tender  osiers,  take  the  bow., 
And,  as  they  first  are  fashioned,  still  will  grow." 

2.  Improve  the  dispensations  of  Providence.  If  your  few  days  are- 
crowded  with  troubles  of  various  kinds,  look  to  the  Disposer  of  events  :  "  all 
things  work  together  for  good  to  them  that  love  God,"  Rom.  viii.  28.  Are 
you  the  subjects  of  bodily  affliction?  remember  here  "  we  have  no  continu- 
ing city,"  Heb.  xiii.  14.  Are  you  bereft  of  friends,  who  died  in  the  Lord  t 
think  of  that  which  was  a  solace  to  David  under  his  affliction.,  1  Sam.  xi;- 


MAN.  375 

23.  Are  you  in  darkness  as  to  the  design  or  final  issue  of  your  sufferings  ? 
"  trust  in  the  name  of  the  Lord,"  &c,  Isa.  1.  10. 

3.  Be  diligent.  Your  days  are  few  ;  the  fugitive  moment  refuses  to  stay, 
and  each  second  brings  you  nearer  either  to  heaven  or  hell.  Think,  mortal 
man,  of  that  part  which  dieth  not,  and  live  for  eternity  :  for,  "behold,  now 
is  the  accepted  time  ;  behold,  now  is  the  day  of  salvation,"  2  Cor.  vi.  2. 
"  Whatsoever  thy  hand  findeth  to  do,  do  it  with  all  thy  might,"  Eeales.  ix. 
10.      Pray  with  Moses,  Psa.  xc.  12. 

4.  Maintain  a  noble  detachment  from  the  world.  We  are  strangers  and 
pilgrims  on  earth,  dwelling  "  in  houses  of  clay,  whose  foundation  is  iu  the 
dust,  which  are  crushed  before  the  moth,"  Job  iv.  19  ;  tenants  at  will.  Why 
then  should  we  be  so  fond  of  earthly  toys,  when 

"  Each  pleasure  hath  its  poison  too, 
And  every  sweet  a  snare." 

Our  days  flee  away  as  a  shadow  ;  it  therefore  "  remaineth,  that  both  they 
that  have  wives  be  as  though  they  had  none  ;  and  they  that  weep,  as  though 
they  wept  not;  and  they  that  buy,  as  though  they  possessed  not,"  &c,  1 
Cor.  vii.  29,  30. 

5.  Live  in  a  constant  readiness  for  your  change.  The  eventful  hour  is  at 
hand;  therefore  "be  ye  also  ready,"  Matt.  xxiv.  48.  Live  as  dying  crea- 
tures in  a  dying  world.  Make  religion  the  business  of  your  lives,  the  con- 
trolling principle  of  every  action.  Frequently  examine  yourselves  whether 
you  have  faith  in,  and  love  to,  our  Lord  Jesus  Christ;  whether  you  are  in 
possession  of,  or  earnestly  seeking,  that  "  holiness,  without  which  no  man 
can  see  the  Lord,"  Ileb.  xii.  14.     "  Be  not  deceived!    God  is  not  mocked !" 

Application. 

1.  To  the  young.  Your  strength,  beauty,  and  all  other  accomplishments, 
are  only  like  flowers  :  boast  not  yourselves  of  to-morrow  ;  rather  to-day  say 
to  God,   "  My  Father,  thou  shalt  be  the  guide  of  my  youth." 

2.  To  those  who  have  escaped  the  dangers  of  infancy  and  inexperienced 
youth.  For  what  purpose  have  you  been  living?  Has  Christ  had  the  pre- 
eminence, or  have  earthly  things  engrossed  your  affections  ?  Forget  not  that 
you  are  dying  creatures,  and  "  prepare  to  meet  your  God,"  Amos  iv.  12. 

3.  To  those  of  you  whose  days  have  dwindled  to  the  longest  span.  Your 
hoary  locks,  trembling  limbs,  and  palsied  heads,  proclaim  the  number  of  your 
days.  Are  your  souls  ripe  for  the  heavenly  garner?  If  not,  for  once  be 
serious  ;  hasten  to  Jesus,  the  only  shelter  from  the  impending  storm. 


376  THE    WAY    OF    SALVATION. 

CHAPTER  IX. 

THE    WAY    OF   SALVATION. 

THE  GOSPEL  COVENANT. 

Jeremiah  xxxi.  33. — This  shall  be  the  covenant  that  I  will  make  with  the  house  of  Israel : 
After  those  days,  saith  the  Lord,  I  will  put  my  law  in  their  inward  parts,  and  write  it  in 
their  hearts,  and  will  be  their  God,  and  they  shall  be  my  people.     (Pr. 

The  glorious  properties  and  holy  effects  of  the  gospel  are  here  described 
and  foretold,  in  contradistinction  from  the  law  of  Moses.  God  had  made  a 
covenant  with  Israel,  of  which  Moses  Avas  the  mediator;  but  that  did  not 
secure  the  obedience  of  the  people.  He  now  therefore  will  make  a  new  and 
better  covenant,  of  which  Christ  is  to  be  the  mediator:  and  in  this,  the  bles- 
sings of  salvation  are  absolutely  promised  and  made  certain  :   ver.  31,  32. 

1.  The  gospel  is  called  a  "covenant,"  a  new  covenant,  in  distinction  from 
the  ceremonial  law,  which  was  also  called  a  covenant.  It  is  so  denominated, 
to  intimate  the  certainty  of  the  things  promised,  for  covenants  are  confirmed 
by  an  oath :  hence  most  of  God's  solemn  promises  to  his  people  are  so 
called. 

2.  It  is  a  covenant  made  with  "the  house  of  Israel ;"  that  is,  the  church 
of  God,  of  which  Israel  was  a  type;  yet  not  with  the  church  immediately, 
but  through  the  blood  of  the  Mediator.  The  gospel  is  to  us  a  matter  of  free 
promise:  but  in  the  hands  of  Christ  it  is  a  covenant  with  us,  and  on  our 
behalf.  He  performs  the  conditions  of  it,  and  seals  it  with  his  blood.  Mak- 
ing a  covenant  with  any  one  is  a  sign  of  peace  between  the  parties ;  and  this 
new  covenant  is  a  sign  of  good  will  towards  the  house  of  Israel. 

3.  Making  it  "after  those  days,"  means  after  the  abolition  of  the  ceremo- 
nial law,  and  so  rendering  the  former  covenant  void.  The.  new  covenant 
was  introduced  by  the  ministry  of  John;  more  fully  by  that  of  Jesus;  and 
was  finally  confirmed  by  his  death.  The  authority  of  the  ceremonial  law 
ceased  immediately  after  this  event,  and  both  Jews  and  gentiles  were  con- 
sidered as  under  a  new  dispensation.  This  subject  is  fully  stated  in  the 
epistle  to  the  Hebrews. 

4.  This  new  covenant  implies  that  what  the  first  could  not  secure  this  is 
intended  to  accomplish  ;  and  what  that  only  shadowed  forth  this  actually  per- 
forms. The  promise  it  contains  was  made  after  all  other  means  failed,  and 
when  the  house  of  Israel  was  gone  into  captivity.  God  had  before  written 
the  law  on  tables  of  stone,  and  that  did  not  succeed :  now  therefore  he  will 
write  it  on  the  heart,  and  the  consequence  is,  that  "he  will  be  their  God,  and 
they  shall  be  his  people." 

The  import  of  these  promises,  and  the  grace  discovered  in  them,  will 
form  the  subject  of  our  meditation — 

I.  Consider  the  import  or  the  promises. 

JThe  leading  promise  in  the  text,  and  that  which  lays  the  foundation  of  all 
the  rest,  is — "I  will  put  my  law  in  their  inward  parts,  and  write  it  in  their 
hearts." 

In  general  observe,  this  new  inscription  is  not  intended  to  render  the  writ- 
ten law  useless.  Some  have  imagined  that  the  law  written  in  the  heart  was 
to  become  the  rule  of  duty,  and  that  the  other  is  thereby  superseded  :  but  the 
moral  law  is  of  eternal  obligation,  and  can  never  be  made  void. Writ- 
ing it  in  the  heart,   denotes  in  general,  an  inward  conformity  to  the  divine 


THE    WAY    OF    SALVATION.  377 

law,  and  therefore  it  is  not  the  law  itself. The  law  in  the  heart  is  at 

best  imperfect,  and  therefore  cannot  be  the  rule  of  duty. 
More  particularly — 

I.  The  law  written  in  the  heart  is  not  any  new  law,  but  the  same  as  was  at 
first  impressed  on  the  soul  of  man,  and  afterwards  engraven  on  tables  of  stone. 

Man  was  created  after  the  likeness   of  God,  in  righteousness  and 

true  holiness :  and  was  therefore  perfectly  conformed  to  the  law  in  all  its 
parts. 

The  law  was  defaced  by  sin,  and  another  law  introduced  into  our  mem- 
bers, warring  against  the  law  of  the  mind ;  so  that  man  by  nature  is  not  sub- 
ject to  the  law,C neither  indeed   can  be.   Rom.   viii.  7. Regeneration 

therefore  consists  in  new  engraving  that  law,  and  re-impressing  the  divine 
image  on  the  soul  of  man,  which  sin  had  defaced. 

2?  By  writing  the  law  in  the  heart  is  meant  a  giving  an  inward  knowledge 

and  approbation  of  it,  as  it  is  expressed  in  another  passage.  Isa.  li.  7. 

The  heart  is  like  the  ark  of  the  covenant,  in   which   the  tables  of  the  law 

were  kept;  it  becomes   the -depository  of  this   sacred   trust. Where 

the  law  is  thus  written,  there  is  a  knowledge  of  its  purity,  extent  and  spi- 
rituality ;  an  approbation  of  what  God  requires,  and  a  devotedness  to  his 
service.  Ps.  xl.  8.     Rom.  vii.  22. 

3.  It  includes  a  supreme  affection  of  the  divine  law,  and  a  delight  in   all 

its  requirements. That  on  which   we  have  placed  our  affections  is 

said  to  be  in  our  hearts  ;   and  there  it  is  that  God  has  fixed  his  law. - 

Before    this  work  is  begun,   there  is   nothing  but  enmity  to  God  and  his 

government:  afterwards  it  becomes  our  meat  and  drink  to  do  his  will. 

The  obedience  rendered  is  not  merely  founded  on  the  authority  of  the  Law- 
giver ;  it  is  also  excited  by  a  view  of  the  excellency  and  goodness  of  the  law 

itself.- The  law  without  commands,  and  the  law   within  inclines,  to 

obedience ;  so  that  such  persons  become  as  it  were  a  law  unto  themselves. 

4.  It  implies  a  tenderness  of  conscience,  and  a  dread  of  sin;  a  quick  dis- 
cernment of  its  evil  nature,  and  carefulness  to  avoid  it. If  the  law  be 

written  in  the  heart,  it  will  feel  for  Good's  honour ;  and  like  Eli,  it  will  trem- 
ble for  the  ark  when  it  seems  to  be  in  danger. This  law  is  so  deeply 

engraven  that  it  shall  never  be  obliterated  ;  but  its  characters  shall  become 
increasingly  legible,  and  a  conformity  to  the  mind  and  will  of  God  a  matter 
of  continual  delight.  . 

Another  promise  is.  "I  will  be  their  God."— The  sacred  Lawgiver  forbids 
our  seeking  any  other  god  ;  but  we  have  all  rejected  him  and  sought  another 

portion. Now  therefore  he  will  himself  become  our  portion,  and  will 

make  the  matter  sure :  we  have  been  servants  of  sin,  but  he  will  make  us 
servants  of  righteousness.     Lev.  xi.  4.     Isa.  xxvi.  13.     Jer.  vii.  23. 

It  is  added,  "  They  shall  be  my  people." Israel  had  often  promis- 
ed to  be  his  people ;  but  they  as  often  forsook  him,  and  broke  his  covenant. 
Now  they  shall  forsake  him  no  more,  nor  will  he  forsake  them  forever.  Heb. 
viii.  12.   xiii.  5. 

II.  The  grace  discovered  in  these    promises. 

1.'  When  God  created  man,  he  made  him  upright;  nor  could  he  make 
him' otherwise. Man  is  now  corrupt  and  fallen  :  and  seeing  the  di- 
vine law  is  obliterated  from  his  heart,  God  might  never  have  written  it  there 
any  more.     It  is  of  free  and  unmerited  mercy  that  it  is  otherwise. 

2    Our  losing  the  moral  image  of  God  was  a  voluntary  act;  if  we  are 

without  it,   it  is   what  we   naturally  choose. We  love  to  be  without 

God  in  the  world,  and  desire  not  the  knowledge  of  his  ways.  The  carnal 
48 


378  THE    WAY    OF    SALVATION. 

mind  is  enmity  with  God,  and  is  not  subject  to  his  law.  Great  therefore  is 
the  grace  that  could  restore  the  divine  image  to  such  a  fallen  and  sinful 
creature. 

3.  It  is  still  more  that  he  should  promise  to  be  our  God,  and  ensure  to  us 

such  an  unspeakable  inheritance For  God  to  be  our  friend,  secures 

every  thing;  and  all  good  is  comprehendeded  in  it. 

Inferences, 

1.  If  ever  we  be  saved,  we  see  it  must  be  by  grace  alone.  We  have 
nothing  to  glory  in,  for  God  is  all  in  all. 

2.  We  learn  from  hence,  wherein  true  religion  consists  ;  not  in  being  made 
free  from  the  law,  or  treating  it  with  indifference  ;  but  in  cherishing  the  high- 
est esteem  for  its  authority. 

3.  The  dreadful  depravity  of  human  nature,  that  should  render  an  almighty 
work  of  grace  necessary  to  restore  us  to  a  proper  frame  of  mind,  and  that 
nothing  short  of  our  being  new  created  should  suffice. 

4.  Unless  the  divine  law  be  written  in  our  heart,  we  have  no  part  in  the 
covenant,  and  no  interest  in  the  Saviour. 


SALVATION  BY  CHRIST  ALONE. 

Acts  iv.  12. — Neither  is  there  salvation  in  any  other  :  for  there  is  none  other  name  under 
heaven  given  among  men  whereby  we  must  be  saved.     (H.  H.) 

From  the  account  given  us  of  the  miracles  wrought  by  our  blessed  Lord, 
we  should  be  led,  not  only  to  acknowledge  him  as  the  true  Messiah,  but  to 
consider  what  we  ourselves  may  expect  at  his  hands.  His  apostles,  Peter 
and  John,  had  healed  a  man  who  had  been  lame  from  his  birth.  The  spec- 
tators, rilled  with  astonishment,  were  ready  to  ascribe  the  honor  of  this  mira- 
cle to  them  :  but  they  told  them  by  whom  it  had  been  effected,  even  by  Je- 
sus, whom  they  had  rejected;  but  who,  notwithstanding  their  contempt  o£ 
him,  was,  and  by  this  miracle  had  proved  himself  to  be,  "  the  head-stone  of 
the  corner."  Ver.  11.  They  then  directed  the  attention  of  their  auditors  to 
their  own  eternal  interests,  and  assured  them,  that  as  Jesus  alone  restored  the 
cripple  to  the  use  of  his  limbs,  so  Jesus  alone  could  save  them  from  everlast- 
ing perdition.* 

In  discoursing  upon  the  words  before  us,  it  will  be  proper  to  notice, 

I.   What  is  implied-t- 

Nothing  can  be  more  clearly  implied  than  that  there  is  salvation  for  us  in 
Christ.  It  may  be  thought  that  it  is  unnecessary  to  insist  upon  so  plain  and 
obvious  a  truth,  more  especially  among  those  who  call  themselves  christians  : 
but  this  truth  is  far  from  being  universally  known  ;  and  the  grounds  on  which 
it  stands  are  very  little  considered:  and,  if  it  were  as  well  understood  as  we 
are  apt  to  imagine,  still  there  would  be  a  necessity  for  dwelling  frequently 
upon  it,  on  account  of  its  vast  importance,  and  of  "  determining  with  St. 
Paul  to  know-nothing  among  our  people  but  Jesus  Christ,  and  him  cru- 
cified." 

In  confirmation  of  it,  we  shall  appeal, 

*It  is  evident  that  the  text  refers,  not  to  bodily  healing,  but  to  a  salvation  which  tho 
apostles  themselves,  and  all  their  hearers,  stood  in  need  of. 


THE    WAY    OF    SALVATION.  379 

1.  To  the  typical  representations  of  Christ — 

There  were  a  great  variety  of  sacrifices  under  the  law,,  which  typified  the 
Lord  Jesus  Christ.  The  lamb  that  was  offered  every  morning  and  evening, 
foreshowed  "  the  Lamb  of  God  that  should  take  away  the  sin  of  the  world:" 
and  the  scape-goat,  which  bore  the  iniquities  of  all  Israel  into  an  uninhabited 
wilderness,  exhibited  in  yet  more  striking  colors  the  removal  of  our  guilt  by 
a  transfer  of  it  to  the  head  of  Jesus.  To  dwell  on  all  the  ceremonies  that 
were  appointed  on  different  occasions  for  the  expiation  of  sin,  is  needless  : 
suffice  it  to  observe,  that  "  the  blood  of  bulls  and  of  goats  could  not  take 
away  sin;"  and  that  if  those  offerings  had  not  respect  to  Christ,  they  were 
altogether  unworthy,  either  to  be  prescribed  to  man,  or  to  be  accepted  for 
him.  But  the  efficacy  of  those  sacrifices  for  the  ends  for  which  they  were 
instituted,  proves,  beyond  a  doubt,  the  infinitely  greater  efficacy  of  that  sac- 
rifice which  Christ  in  due  time  offered  on  the  cross.     Heb.  ix.  13,  14. 

2.  To  the  positive  declarations  concerning  him — 

Nothing  can  be  conceived  more  clear  and  strong  than  the  scripture  declara- 
tions of  Christ's  sufficiency  to  save.  How  forcibly  has  the  prophet  marked 
the  extent,  Isa.  xlv.  22,  the  fulness,  Isa.  i.  18,  and  the  freeness,  Isa.  lv.  1,  2, 
of  his  salvation  !  He  invites  "  all  the  ends  of  the  earth,"  even  persons  de- 
filed "  with  crimson  sins,"  to  accept  all  the  benefits  of  the  gospel,  "  without 
money  and  without  price."  In  the  New  Testament  the  same  things  are 
spoken  with  all  the  energy  that  language  can  afford.  All,  without  exception, 
are  exhorted  to  come  to  Christ,  Matt.  xi.  28  ;  John  vi.  37,  with  all  assurance 
that  he  will  cleanse  them  from  all  sin,  1  John  i.  7;  Acts  xiii.  39,  and  bestow 
upon  them  freely  all  the  blessings  of  grace  and  glory.  John  iv.  10,  and  vii. 
37,  38.  Is  all  this  a  mere  mockery  and  delusion  ?  It  surely  is  so,  if  Christ 
be  not  "able  to  save  to  the  uttermost  all  that  come  unto  God  by  him."  Heb. 
vii.  25. 

3.  To  matter  of  fact — 

We  can  draw  aside  the  veil  of  heaven,  and  point  to  some  before  the  throne 
of  God,  who  are  such  monuments  of  grace,  as  leave  no  doubt  respecting  the 
sufficiency  of  Christ  to  save  any  others  whatsoever.  Behold  that  man,  a 
murderer ;  a  murderer  of  no  common  stamp  :  he  was  not  satisfied  with  shed- 
ding the  blood  of  a  few  of  his  fellow-creatures,  or  of  those  who  were  deserv- 
ing of  death  ;  but  he  "  made  the  very  streets  of  Jerusalem  to  run  down  with 
blood,  and  that  with  the  blood  of  innocents."  Moreover,  this  was  but  a 
small  part  of  the  guilt  he  had  contracted;  so  various  and  so  enormous  were 
his  crimes.  Yet  is  he,  even  Manasseh,  a  chosen  vessel,  in  whom  God  is, 
and  for  ever  will  be,  glorified.     2  Chron.  xxxiii.  1 — 13. 

Seest  thou  that  woman  also  1  We  know  not  the  particulars  of  her  conduct; 
but  she  was  so  vile  and  notorious  a  sinner,  that  it  was  a  disgrace  to  notice 
her,  yea  our  Lord's  condescending  to  notice  her  was  made  a  ground  of  doubt- 
ing his  divine  mission:  nevertheless  she  also,  though  once  possessed  by  seven 
devils,  is  now  in  glory.  She  received,  while  yet  upomearth,  an  assured  tes- 
timony, from  our  Lord  himself,  that  her  sins,  numerous  as  they  were,  were 
all  forgiven.:  Luke  vii.  47,  48;  and  now  is  she  singing  the  triumphs  of  re- 
deeming love  as  loud  as  any  in  heaven. 

We  could  easily  refer  to  a  multitude  of  others,  whose  enormities  were  be- 
yond all  measure  great,  who  nevertheless  were  "  washed,  justified,  and  sanc- 
tified, in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God."  1  Cor. 
vi.  9 — 1 1.  But  enough  has  been  said  to  put  out  of  all  question  the  blessed 
truth  we  are  insisting  on,  namely,  that  Jesus  is  a  Saviour,  and  a  Great  One, 
and  able  to  deliver  all  who  trust  in  him.     Isa.  xix.  20. 


380  THE    WAY   OF    SALVATION. 

Let  us  now  turn  our  attention  to, 

II.   What  is  expressed — 

What  solemn  asseverations  are  these  in  the  text !  One  would  have  sup- 
posed that  the  former  of  them  would  have  been  quite  sufficient:  but  the 
apostle  thought  no  repetitions  superfluous,  nor  any  accumulation  of  words  too 
strong,  on  such  a  subject  as  this.  Indeed,  it  is  of  infinite  importance  to  every- 
one of  us  to  know,  that,  as  there  is  salvation  for  us  in  Christ,  so  "  there  is 
no  salvation  in  any  other.'''' 

1.  There  is  not — 

In  whom  else  can  we  Jin d  the  requisites  of  a  Saviour?  In  whom  can 
we  find  a  sufficiency,  either  of  merit  to  justify,  or  of  power  to  renew,  a  sin- 
ner ?  If  we  should  apply  to  the  highest  angel  in  heaven  to  give  us  of  his 
merit,  he  would  tell  us  that  "he  himself  is  only  an  unprofitable  servant;  for 
that  he  does  no  more  than  is  his  dnty  to  do."  Luke  xvii.  10.  If  we  should 
intreat  him  to  change  our  hearts,  he  would  confess  his  utter  inability  to  effect 
so  great  a  work.  Shall  we  then  look  to  ourselves?  We  are  full  of  sin.  Our 
merit  is  found — where  ?  not  in  heaven  truly,  but  in  the  lake  that  burnetii  with 
fire  and  brimstone.  Rom.  iii.  19.  "  Nor  have  we  in  ourselves  a  sufficiency 
even  to  think  a  good  thought;"  2  Cor.  iii.  5:  much  less  to  renew  ourselves 
after  the  divine  image.  None  but  Jesus  could  atone  for  sin  :  none  but  Jesus 
could  yield  such  an  obedience  to  the  law  as  should  be  capable  of  beino-  im- 
puted to  others :  none  but  Jesus  can  send  down  the  Holy  Spirit  into  the 
souls  of  men,  or  say  to  them,  "  My  grace  is  sufficient  for  you  :"  2  Cor.  xii. 
9;  and  therefore  "  there  is  no  other  name  under  heaven  given  among  men 
whereby  we  can  be  saved." 

If  there  were  any  other  Saviour,  the  most  eminent  of  God's  servants 
would  have  had  some  intimation  of  it.  Abraham,  the  friend  of  God,  and 
the  father  of  the  faithful,  would  probably  have  heard  of  him  :  but  he  knew 
of  none  other;  for  he  sought  acceptance  through  Christ  alone,  and  was  jus- 
tified solely  through  faith  in  him.  Rom.  iv.  3-5.  David  too,  the  man  after 
God's  own  heart,  who  was  inspired  to  write  so  much  respecting  Christ, 
would  probably  have  been  acquainted  with  such  an  important  fact  in  order  to 
his  own  salvation ;  but  he  sought  refuge  in  none  but  Christ;  "Purge  me 
with  hyssop,"  says  he,  "  and  I  shall  be  clean;  wash  me,  and  I  shall  be  whi- 
ter than  snow."  Ps.  li.  7.  We  might  hope  at  least  that  some  information 
of  this  kind  would  have  been  given  to  the  apostle  Paul,  who  was  more  fully 
instructed  in  the  mind  and  will  of  God  than  any  other  person:  yet  he  knew 
of  no  other  name  but  that  of  Jesus;  he  renounced  all  hope  "in  his  own 
righteousness  that  he  might  be  found  in  Christ;"  Phil.  iii.  9;  and  "he  de- 
termined to  insist  on  nothing,  in  all  his  ministrations,  but  Jesus  Christ,  and 
him  crucified."      1  Cor.  ii.  2. 

Whether  therefore  we  consider  the  insufficiency  of  all  the  creatures  to  stand 
in  the  place  of  a  Saviour  to  us,  or  the  utter  ignorance  of  all  the  prophets  and 
apostles  respecting  the  appointment  of  any  creature  to  sustain  that  office,  we 
may  be  sure  that  there  is  none  other  than  the  person  mentioned  in  the  text, 
who  is  a  man  indeed,  but  is,  at  the  same  time,  "God  over  all  blessed  for 
evermore." 

2.  There  cannot  be — 

We  presume  not  to  be  wise  above  what  is  written  ;  or  to  say  what  God 
might  have  clone  if  he  had  pleased  :  but  we  are  fully  -warranted  by  the  scrip- 
tures to  say,  that,  consistently  with  his  honor,  as  the  Moral  Governor  of  the 
Universe,  man  could  not  have  been  saved  without  a  Mediator:  nor  could  any 
Mediator  besides  Jesus  have  been  found  to  execute  all  that  was  necessary  for 


THE    WAY    OF    SALVATION.  381 

our  salvation.  It  was  necessary  that  the  justice  of  God  should  be  satisfied 
for  the  violations  of  his  law;  that  his  holiness  should  be  displayed  in  a 
marked  abhorrence  of  sin ;  that  his  truth  should,  be  kept  inviolate  by  the  exe- 
cution of  his  threatenings  ;  and  that  his  law  should  be  honored,  as  well  by 
an  obedience  to  its  precepts,  as  by  an  enduring  of  its  penalties.  Now  none 
but  Jesus,  who  was  God  as  well  as  man,  could  effect  all  these  things,  and 
therefore  none  but  he  could  save  us. 

But  there  is  yet  another  ground  on  which  we  may  deny  that  any  other 
could  save  us  ;  namely,  that  if  we  were  indebted  to  any  other,  either  for 
righteousness  or  strength,  we  could  not  join  in  the  songs  of  the  redeemed  in 
heaven,  but  must  separate  from  the  heavenly  choir,  Rev.  vii.  9,  10,  and  as- 
cribe to  ourselves,  or  to  some  other,  (inasmuch  as  we  were  indebted  to  our- 
selves or  them,)  the  honor  of  our  salvation.  And  how  would  this  comport 
with  the  dignity  of  Jehovah,  who  has  determined  "  that  no  flesh  should  glory 
in  his  presence?"  It  is  in  vain  to  say  that  the  glory  would  ultimately  accrue 
to  him  :  for  if  we  be  saved  by,  or  for,  any  thing  of  our  own,  we  may,  and 
must,  so  far  take  the  glory  to  ourselves :  Rom.  iv.  2 ;  and  that  would  create 
discord  in  heaven,  and  be  irreconcileable  with  the  honor  of  the  Divine  Ma- 
jesty. 

Address, 

1 .  The  careless — 

"Wherefore  are  men  so  indifferent  about  their  spiritual  concerns  ?  Is  it  that 
they  are  in  no  danger  of  perishing  ?  If  that  were  the  case,  why  is  so  much 
said  respecting  salvation?  and  why  are  we  cautioned  so  strongly  against  re- 
lying on  any  but  Jesus  Christ  ?  Surely  the  very  circumstance  of  Christ 
being  sent  down  from  heaven  to  die  for  us,  is  enough  to  alarm  all  our  fears, 
and  to  convince  us,  that,  if  the  salvation  offered  us  could  be  procured  by  none 
but  him,  the  danger  of  those  who  are  not  interested  in  him  must  be  inexpres- 
sibly great.  Let  the  careless  then  consider  this ;  and  flee  for  refuge  to  the 
hope  that  is  set  before  them.  . 

2.  The  self-righteous — 

It  is  difficult  to  convince  those  who  are  looking  to  Christ  in  part,  that  they 
are  really  renouncing  Christ  altogether.  But  the  scriptures  are  so  plain  on 
this  point,  that  there  cannot  be  the  smallest  doubt  respecting  it.  Salvation  is 
"of  faith,  on  purpose  that  it  may  be  by  grace:"  Rom.  iv.  2  ;  and  if  it  be, 
whether  in  whole  or  in  part,  by  our  own  works,  it  ceases  to  be  of  grace :  it 
must  be  wholly  of  grace,  or  wholly  of  works  :  Rom.  iv.  16  ;  it  must  exclude 
boasting  altogether,  or  else  admit  it.  But  boasting  must  be  excluded  wholly  : 
Rom.  xi.  6  ;  and  therefore  all  dependence  whatsoever  on  our  own  works 
must  be  wholly  and  for  ever  renounced.  Rom.  iii.  27.  If  we  will  not  ac- 
cept salvation  on  these  terms,  "  Christ  shall   profit  us  nothing."     lb.  ver.  8. 

'.i.  The  desponding — 

The  person  healed  by  Peter  and  John  was  a  very  fit  emblem  of  our  state 
by  nature  and  practice.  "  We  are  transgressors  from  the  womb."  But,  des- 
perate as  in  appearance  our  condition  is,  there  is  in  Jesus  a  sufficiency  of 
power  and  grace  to  make  us  whole:  "his  name,  through  faith  in  his  name, 
shall  give  us  a  perfect  soundness  in  the  presence"  of  God  and  man.  Gal. 
v.  2,  4.  Let  none  complain  as  though  they  were  beyond  the  reach  of  mercy  : 
for  there  is  nothing  impossible  with  Jesus  :  "  with  him  there  is  mercy  ;  with 
him  is  plenteous  redemption  ;  and  he  shall  redeem  Israel  from  all  his  sins." 
Acts  iii.  10,  and  iv.  10. 


382  THE    WAY    OF    SALVATION. 


THE  WAY  OF  SALVATION. 

Titus  iii.  15.  Not  by  works  of  righteousness  which  we  have  done,  but  according  to 
his  mercy  he  saved  us,  by  the  washing  of  regeneration,  and  renewing  of  the  Holy 
Ghost.     (Sk.) 

If  human  language  present  us  with  any  word  with  which  we  should  be- 
come familiar,  any  subject  we  should  be  concerned  to  understand,  or  any  en- 
joyment we  should  be  anxious  to  realize ;  that  word,  that  subject,  that  enjoy- 
ment, is  salvation.  Salvation  is  the  noblest  science,  the  most  invaluable  ac- 
quisition, and  the  highest  happiness.  Without  salvation,  life  is  a  maze  of 
error,  death  a  gulf  of  horror,  and  eternity  a  scene  of  punishment.  Consid- 
ering how  important  a  part  of  a  minister's  duty  it  is  to  explain  the  nature  of 
salvation,  to  correct  the  mistakes  so  common  concerning  salvation,  and  to 
urge  upon  his  hearers  the  necessity  of  securing  salvation,  I  cannot  do  better 
than  recommend  the  text  to  your  most  serious  attention.  The  doctrines  con- 
tained in  it  are, 

I.  That  salvation  is  not  effected  by  human  agency.  "  Not  by  works 
of  righteousness  which  we  have  done,"  &c.  Does  this  position  require  evi- 
dence ?     Then  consider, 

1.  Where  there  is  no  salvation  there  are  no  works  of  righteousness. 
Man  is  a  totally  depraved  creature  ;  "  the  imagination  of  the  thoughts  of  his 
heart  is  only  evil  continually,"  Gen.  vi.  5.  Where  then  are  his  "works  of 
righteousness  ?"  Are  works  of  righteousness  the  genuine  effects  of  righte- 
ous principles  ?  In  the  carnal  mind  these  principles  have  no  existence.  For 
man  "  is  very  far  gone  from  original  righteousness,  and  of  his  own  nature  in- 
clined to  evil,  so  that  the  flesh  lusteth  always  contrary  to  the  spirit ;"  and 
the  works  of  the  flesh  are,  "adultery,  fornication,"  &c,  Gal.  v.  19 — 21. 

2.  Works  of  righteousness,  even  where  they  exist,  possess  no  saving  ef- 
fect.    They  are  the  evidences  of  salvation,  and  not  the  causes  of  it.     They 

show  that  men  are  saved,  but  they  do  not  operate  in  producing  salvation. 
They  accompany  salvation,  but  they  do  not  precede  it.  Works  of  righteous- 
ness possess  no  saving  efficacy :  they  can  never  control  one  evil  thought, 
conquer  one  evil  habit,  nor  extirpate  one  evil  temper;  nor  has  God  ever  sav- 
ed one  sinner  by  works  of  righteousness. 

3.  The  Bible  disclaims  the  merit  of  human  agency  in  salvation,  Isa. 
lxiv.  6;  Dan.  ix.  7;  Rom.  iii.  20—28;  xi.  5,  6;  Gal.  ii.  21  ;  Eph.  ii. 
8,  9. 

II.  That  salvation  originates  in  the  divine  compassion.  "  According 
to  his  mercy  he  saved  us,"  &c.  Mercy  is  a  certain  modification  of  love, 
and  is  that  sensation  of  mind  which  inclines  us  to  pity  and  relieve  the  sub- 
jects of  misery.  Love  regards  pleasing  objects,  mercy  miserable  objects. 
Adam,  when  he  fell  from  God,  plunged  himself  into  misery — His  misery 
arose  from  the  forfeiture  of  his  original  innoceney — from  the  absence  of  his 
God — from  his  irregular  and  depraved  passions — and  from  the  "  fearful  look- 
ing for  of  judgment  and  punishment."  His  salvation  could  not  originate  in 
himself,  as  he  could  neither  make  an  atonement  for  his  offence,  nor  eradicate 
the  principles  of  corruption  which  had  taken  deep  root  in  his  nature.  Our 
salvation  is  according  to  God's  mercy:  it 

1.  Accords  with  the  tender  sympathies  attributed  to  that  mercy.  Read 
the  descriptions  which  are  given  of  God,  Psa.  xxv.  6  ;  li.  6 ;  Isa.  lxiii.  1 5  ;  Luke 
i.  78;  James  v.  11.  Had  man  been  suffered  to  perish  without  an  offer  of 
salvation,  his  destruction  might  have  accorded  with  the  justice  of  God;  but 


THE    WAY    OF    SALVATION.  383 

there  would  have  been  no  perceptible  harmony  between  his  punishment  and 
God's  tender  mercy. 

2.  It  accords  with  the  readiness  ascribed  to  that  mercy,  Neh.  ix.  17. 
God  is  represented  as  being  ready  to  pardon,  Isa.  xxx.  18.  Waiting  to  be 
gracious,  Micah  vii.  18,  delighting  in  mercy.  Oh  with  what  readiness  did 
the  mercy  of  God  provide  a  Saviour  for  man,  and  with  what  willingness  does 
the  Father  run  to  meet  the  returning  prodigal. 

3.  It  accords  with  the  descriptions  given  of  the  greatness,  fullness,  and 
extent  of  that  mercy,  Num.  xiv.  19;  we  read  of  "the  greatness  of  God's 
mercy,"  Psa.  v.  7 ;  of  "  the  multitude  of  his  mercy,"  Neh.  ix.  19  ;  of  "  his 
manifold  mercies,"  Psa.  cxix.  64  ;  the  "  earth  being  full  of  his  mercy,"  Psa. 
cxlv.  8.  "  His  tender  mercies  being  over  all  his  works."  Our  salvation  ac- 
cords with  these  descriptions,  in  the  great  and  tremendous  evils  from  which 
we  are  delivered — in  the  immensity  of  blessedness  to  which  we  are  raised — 
in  the  extended  and  universal  offers  made  of  this  salvation  to  mankind,  and 
in  its  suitability  to  the  unnumbered  necessities  of  our  nature. 

4.  It  accords  with  the  perpetuity  of  that  mercy.  Oh  how  often  does  that 
delightful  sentence  occur;  "His  mercy  endureth  for  ever,"  Psa.  cxviii.  1. 
Our  salvation  harmonizes  with  that  mercy.  Eternal  salvation  is  obtained 
for  us. 

III.  That  salvation  is  attended  by  an  important  change.  "By  the 
washing  of  regeneration."  This  term  is  very  important  and  expressive  ;  it 
is  used  to  describe  that  inward  and  radical  change  which  takes  place  in  the 
human  soul  when  it  becomes  the  subject  of  salvation.  This  is  variously  re- 
presented, John  iii.  3,  by  "born  again;"  Eph.  ii.  10,  "created  in  Christ 
Jesus;"  iv.  24,  "created  in  righteousness,"  &c;  ver.  23,  "renewed  in  the 
spirit  of  your  mind."  But  nothing  can  be  more  expressive  than  regenera- 
tion, which  implies  a  reproduction  or  a  new  regeneration.  The  soul  in  its 
essence  and  faculties  remains  the  same ;  but  it  has  a  new  generation  of  per- 
ceptions, feelings,  tendencies,  and  habits.  This  is  called  washing,  perhaps 
in  reference  to  baptism,  which  was  an  initiatory  ordinance,  to  which  all  sub- 
mitted who  became  proselytes  to  the  christian  religion  ;  or  to  signify  that  re- 
generation purifies  the  soul  from  moral  pollution,  as  washing  does  the  body 
from  the  "filth  of  the  flesh."  We  are  saved  "by  the  washing  of  regenera- 
tion," that  is,  delivered  from  sin  and  all  its  tremendous  consequences  in  the 
other  world. 

1.  Delivered  from  the  love  of  sinful  pleasures  and  carnal  delights,  by  hav- 
ing the  "love  of  God  shed  abroad  in  our  hearts." 

2.  From  the  guilt  of  sinful  practices,  by  having  a  knowledge  of  salvation 
by  the  remission  of  our  sins. 

3.  From  the  prevalence  of  sinful  habits,  by  the  principles  of  holiness,  and 
the  power  of  the  Divine  Spirit. 

4.  From  the  commission  of  sinful  acts,  by  the  total  regeneration  of  our 
natures,  1  John  v.  18. 

IV.  That  salvation  is  accomplished  by  a  divine  influence.  "  By 
the  renewing  of  the  Holy  Ghost."  All  the  influences  of  God  upon  the 
human  soul,  are  effected  by  the  agency  of  the  Holy  Ghost. 

1.  The  light  and  information  which  we  receive  on  divine  subjects,  are 
communicated  by  the  Holy  Ghost,  John  xiv.  26;  1  Cor.  ii.  11,  12;  1  John 
ii.  20. 

2.  The  conviction  we  have  of  our  personal  danger  is  derived  from  the 
same  source,  John  xvi.  8. 


384  THE    WAY    OF    SALVATION. 

3.  The  change  which  is  produced  in  the  minds  of  christian  believers  ig 
attributed  to  the  Holy  Ghost,  John  iii.  5 — 8;    1  Cor.  vi.  11  ;  2  Cor.  iii.  18. 

4.  The  assurance  of  salvation  is  by  the  witness  of  the  Holy  Ghost.     For 
this  reason  he  is  called  the  Comforter,  John  xiv.  16;  Rom.  viii.  16. 

Inferences  : — 

1.  How  awful  the  delusion  of  those  who  depend  on  themselves  or  their 
works  for  salvation. 

2.  How  deeply  we  are  indebted  to  the  divine  mercy  for  salvation  !    Let  us 
sing  of  the  mercies  of  the  Lord  for  ever. 

3.  How  indispensible  is  regeneration  !     Salvation  without  it  is  impossible. 

4.  How  deeply  anxious  should  we  be  to  secure  the  influences  and  agency 
of  the  Holy  Ghost,  Luke  xi.  13. 


NO  REMISSION  WITHOUT  BLOOD. 
Heb.  ix.  22. — Without  shedding  of  blood  there  is  no  remission.     (S.  S.) 

The  external  administration  of  religion  has  been  extremely  different  in 
different  ages  of  the  world:  but  the  method  of  acceptance  with  God  has  been 
invariably  the  same.  Before  the  Mosaic  ritual  was  formed,  pardon  was  dis- 
pensed through  the  blood  of  sacrifies:  and  since  it  was  abolished,  men  obtain 
mercy  through  that  blood,  which  the  sacrifies  both  before  and  under  the  law 
were  intended  to  prefigure. 

To  mark  the  correspondence  between  the  sacrifices  under  the  law,  and  that 
offered  by  Jesus  on  the  cross,  is  the  great  scope  of  the  Epistle  to  the  He- 
brews. In  the  preceding  context  it  is  observed,  that  the  tabernacle  and  all 
the  vessels  of  the  ministry  were  purged  with  blood ;  and  then  it  is  asserted 
as  an  universal  truth,  "  that  without  shedding  of  blood  there  is  no  remis- 
sion." 

This  assertion  being  of  infinite  importance,  we  shall 

I.  Establish  it. 

The  observances  of  the  ceremonial  law  shew  that  men  were  saved  by 
blood  under  the  Mosaic  dispensation 

For  every  offence,  sacrifices  were  to  be  offered  according  to  the  rank  and 
quality  of  the  offender :  and  whatever  animals  were  sacrificed,  whether  bul- 
locks, goats,  lambs,  or  pigeons,  they  were  to  be  slain,  and  their  blood  was  to 
be  sprinkled  both  on  the  altar,  and  on  the  offerer :  and  it  was  by  the  blood 
so  sprinkled,  that  the  offerer  was  cleansed  from  guilt.  If  a  person  were  so 
poor  that  he  could  not  bring  a  pair  of  young  pigeons,  he  was  at  liberty  to 
offer  a  measure  (about  five  pints)  of  fine  flour:  a  portion  of  which,  answer- 
ably  to  the  destruction  of  the  beasts,  was  to  be  burnt,  in  order  to  shew  the 
offender  what  he  merited  at  the  hands  of  God.  Lev.  v.  6 — 13. 

There  were  indeed  other  purifications,  some  by  fire,  and  others  by  water : 
but  these  were  for  ceremonial  only,  and  never  for  moral,  defilement. 

Thus,  the  law,  with  the  one  exception  above  mentioned,  spake  exactly  the 
language  of  the  text. 

The  same  way  of  salvation  still  obtains  under  the  gospel 

The  typical  sacrifices  are  indeed  superseded  by  the  one  sacrifice  of  Christ. 
But  it  is  through  his  sacrifice,  and  through  it  alone,  that  any  man  is  saved. 

This  is  capable  of  direct  proof  from  scripture. 


THE    WAY    OF    SALVATION.  385 

The  warning  which  Eli  gave  to  his  sons,  when  they  poured  contempt 
upon  the  sacrifices,  and  caused  them  to  be  abhorred  by  the  people,  not  ob- 
scurely intimated,  that  acts  of  injustice  towards  men  might  be  punished  by 
the  magistrate,  and  yet  be  forgiven  through  the  great  sacrifice:  but  that,  if 
any  person  poured  contempt  upon  the  sacrifices,  he  rejected  the  only  means 
of  salvation,  and  must  therefore  inevitably  perish.    1  Sam.  ii.  17,  25. 

There  is  yet  a  stronger  assertion  to  this  effect  in  the  chapter  following  the 
text,  where  it  is  said  in  the  most  express  terms,  that  they  who  reject  this 
sacrifice  have  nothing  to  expect  but  wrath  and  fiery  indignation  ;  Ileb.  x.  26, 
27,  which  could  not  be  true  if  there  were  any  other  way  of  salvation  provid- 
ed for  us. 

It  may  be  yet  further  proved  by  arguments,  which,  though  of  an  indirect 
nature,  are  not  the  less  satisfactory  than  the  foregoing. 

If  salvation  be  not  by  blood  the  whole  Mosaic  ritual  was  absurd. 

For  what  end  could  so  many  innocent  beasts  be  slaughtered,  and  consu- 
med by  fire,  if  it  were  not  to  prefigure  the  great  sacrifice  ?  If  they  were  in- 
tended to  shadow  forth  the  way  of  salvation  through  the  sacrifice  of  Christ, 
there  was  abundant  reason  for  such  observances  :  and  the  lives  of  myriads  of 
beasts  were  well  bestowed  in  such  a  cause.  But  on  any  other  supposition 
the  legal  sacrifices,  having  no  typical  reference,  were  unworthy  of  God  to 
institute,  or  of  man  to  offer. 

If  salvation  be  not  by  blood,  the  prophets  grossly  misrepresented  their 
Messiah. 

Christ  was  spoken  of  as  "making  his  soul  an  offering  for  sin  ;"  as  having 
"  our  iniquities  laid  upon  him  ;"  as  "  wounded  for  our  transgressions,"  that 
he  might  "  heal  us  by  his  stripes  :"  Isa.  liii.  it  was  foretold  that  he  should 
"be  cut  oil':  but  not  for  himself;"  that  he  should  "finish  transgression, 
make  reconciliation  for  iniquity,  make  an  end  of  sin,  and  bring  in  an  ever- 
lasting righteousness  :"  Dan.  ix.  24,  20.  Yea,  he  was  prophesied  of  as  "  a 
fountain  that  should  be  opened  for  sin  and  uncleanness  :"  Zech  xiii.  1,  and 
John,  who  was  more  than  a  prophet,  pointed  him  out  as  that  very  Lamb  of 
God,  that  should  take  away  the  sins  of  the  world.  John  i.  29.  Now  what 
can  be  the  meaning  of  these  passages  ?  how  are  they  applicable  to  Christ,  if 
they  do  not  mark  out  his  atonement?  and  what  truth  is  there  in  such  repre- 
sentations, if  we  are  not  to  seek  remission  through  his  atoning  blood? 

If  salvation  be  not  by  blood,  the  declarations  of  the  apostles,  yea,  and 
of  Christ  himself,  are  far  more  likely  to  mislead,  than  to  instruct  the 
world. 

Christ  expressly  told  his  disciples,  that  his  "blood  was  shed  for  the  remis- 
sion of  sins."  Matt.  xxvi.  28.  And  the  apostles  uniformly  declare,  that 
God  purchased  the  church  with  his  own  blood  ;  Acts  xx.  28;  that  our  recon- 
ciliation to  God,  Eph.  ii.  10.  Col.  i.  20,  and  our  justification  before  him, 
Rom.  v.  9,  together  with  our  complete  redemption,  Eph.  i.  7.  Rev.  v.  9,  are 
by  blood,  even  by  the  blood  of  Christ,  that  spotless  Lamb.  1  Pet.  i.  19.  Is 
this  the  way  to  teach  men  that  they  shall  lie  saved  by  their  works  ?  Must 
we  not  utterly  despair  of  understanding  any  thing  they  have  said,  if  we  are 
not  to  expect  salvation  by  the  blood  of  Christ? 

The  apostle's  assertion  being  thus  fully  established,  we  shall 

II.  Improve  it. 

The  death  of  Christ  has  an  aspect  upon  every  thing  that  relates  to  our 
souls.      But,  not  to  enumerate  many  points,  let  us  reflect  on 

1.  The  evil  of  sin 
49 


38G  THE    WAY    OF    SALVATION. 

We  are  assured  that  not  one  sin  could  have  been  forgiven  without  shedding 
of  blood.  Nor  was  it  the  blood  of  bulls  and  of  goats  only  that  was  neces- 
sary, but  the  blood  of  God's  dear  Son,  even  of  Jehovah's  Fellow  ;  what  then 
must  sin  be,  that  required  such  a  sacrifice  ?  We  behold  the  evil  of  it  in  the 
miseries  that  are  in  the  world  ;  and  still  more  in  the  torments  of  the  damned  : 
but  most  of  all  do  we  see  its  malignity  in  the  sufferings  of  the  Son  of  God  ; 
without  which  not  the  smallest  transgression  could  ever  have  been  expiated. 
Let  us  then  view  sin  in  this  light,  and  we  shall  no  more  account  it  a  small 
and  venial  evil. 

2.  The  folly  of  self-righteousness. 

Self-righteousness  consists  in  substituting  something  of  our  own  in  the 
place  of  the  atonement,  or  in  blending  something  of  our  own  with  it.  In 
either  case  we  utterly  make  void  the  death  of  Christ.  Gal.  ii.  21.  And  what 
madness  is  this  !  It  is,  in  fact,  to  shut  ourselves  out  from  all  hope  of  par- 
don, and  to  rivet  our  sins  upon  our  souls  for  ever. 

It  may  be  thought  indeed  that  Christ  died  to  purchase  us  a  right  and  pow- 
er to  save  ourselves  by  our  Works.  But  if  this  was  the  case,  why  did  St. 
Paul  impute  the  rejection  of  his  own  nation  to  their  going  about  to  establish 
their  own  righteousness?  Rom.  ix.  31,  32,  and  x.  3,  and  why  did  he  desire 
to  be  found  in  Christ,  not  having  his  own  righteousness?  Phil.  iii.  9. 
Why  did  he  declare  that  if  any  man  were  circumcised  with  a  view  to  obtain 
justification  by  the  law,  Christ  should  profit  him  nothing?  Gal.  v.  2,  4. 
Why  did  he  contrast  salvation  by  grace,  and  salvation  by  works,  so  as  to 
shew  that  they  could  not  be  blended  or  consist  together?  Rom.  xi.  G.  This 
alas  !  is  a  refuge  of  lies,  which,  together  will  all  who  flee  to  it,  with  be  swept 
away  with  the  besom  of  destruction. 

Let  us  not  then  dare  to  put  ourselves  in  that  way,  wherein  God  declares 
there  is  no  remission. 

3.  The  encouragement  which  the  gospel  affords  to  sinners 

When  it  is  said  that  "without  shedding  of  blood  there  is  no  remission," 
it  is  doubtless  implied,  that  through  shedding  of  blood  there  is  remission. 
And  what  a  glorious  truth  is  this  ?  how  refreshing  to  the  weary  soul !  Let  it 
be  contemplated  with  holy  joy  and  wonder.  There  is  no  sin,  however  great, 
from  which  the  blood  of  Christ  will  not  cleanse  the  soul.  1  John  i.  7.  Da- 
vid, after  contracting  the  foulest  guilt,  was  yet  able  to  say,  Purge  me  with 
hyssop,  and  I  shall  be  clean ;  wash  me  and  I  shall  be  whiter  than  snow. 
Ps.  Ii.  7.  Let  every  one  then  go  to  the  fountain  opened  for  sin  ;  let  him 
plunge,  as  it  were,  beneath  that  sacred  Hood  ;  and  he  shall  instantly  become 
pure  and  spotless  in  the  sight  of  God.  Eph.  v.  25,  27. 

4.  The  wonderful  love  of  Christ 

He  knew  that  sin  could  not  be  forgiven,  unless  he  would  take  upon  him 
our  nature,  and  make  atonement  for  us  by  his  own  blood.  And  rather  than 
leave  us  to  perish  as  the  fallen  angels,  he  accepted  the  hard  conditions,  left 
the  bosom  of  his  Father,  put  himself  in  our  place,  and  submitted  to  endure 
the  penaly  due  to  sin.  O  what  transcendant  love  !  how  inconceivable  its 
heights,  how  unsearchable  its  depths!  Eph.  iii.  18,  19,  Let  our  minds 
dwell  upon  it  continually  ;  that  our  hearts  being  warmed  with  this  mysteri- 
ous, incomprehensible  love,  we  may  be  ever  vying  with  the  hosts  of  heaven 
in  singing,  To  him  who  loved  us  and  washed  us  from  our  sins  in  his  own 
blood,  be  glory  and  dominion  for  ever  and  ever.  Rev,  i.  5,  6. 


THE    WAY    OF    SALVATION.  387 


SINNERS  BROUGHT  NIGH  BY  THE  BLOOD  OF  CHRIST. 

Ephes.  ii.  13. — But  now  in  Christ  Jesus,  re  who  sometimes  were  afar  off,  are  made  nigh  by 
the  blood  of  Christ.     (Sk.) 

The  Ephcsian  christians,  previous  to  their  conversion,  were  Gentiles,  ver. 
11;  and  tlms  were  aliens  from  the  commonwealth  of  Israel,  and  strangers 
from  the  covenants  of  promise,  verse  12.  The  prophets  had  foretold  that 
Jesus  should  be  given  '•  for  a  light  to  the  Gentiles," — for  God's  salvation  to 
the  ends  of  the  earth,  Isa.  xlix.  6.  Jesus  came. — the  Gentiles  were  enlight- 
ened : — the  ends  of  the  earth  saw  the  salvation  of  God  ;  and  "  in  Christ  Jesus 
those  who  had  been  far  ofF,  were  made  nigh  by  the  blood  of  Christ." 

The  language  of  our  text  is  as  applicable  to  the  state  of  the  converted  among 
us  Gentiles,  as  it  was  to  the  case  of  the  converts  at  Ephesus — for  all  such 
among  us — "  Were  far-  off, — are  made  nigh — in  Christ  Jesus, — by  the 
blood  of  Christ^ 

I.  We  were  sometimes  far  off.  This  intimates  distance,  and  signifies 
that  we  were  ignorant  of  God,  chap.  iv.  18.  Destitute  of  his  image,  chap, 
v.  22 — 24.  Under  his  displeasure,  chap.  ii.  1 — 3.  Unconnected  with  his 
church,  ver.  11,  12. 

What  a  significant  idea  !  How  far  were  we  from  a  true,  an  experimental 
knowledge,  of  God, — of  the  things  of  God  :  how  far  from  any  resemblance 
to  his  moral  image  ;  from  any  conduct,  but  such  as  merited  his  displeasure  ! 
And  we  were  in  disposition,  in  affection,  equally  distant  from  his  church, — 
his  people. 

The  apostle's  words  include  another  idea  connected  with  this  distance ; 
namely,  the  time. 

Ye  were  sometimes  far  off.  It  was  with  many  of  us  a  long  time;  with  all 
a  miserable  time,  and  a  dangerous  time. 

But  thanks  be  to  God  !  these  times  are  passed  away ;  our  text  says  ye 
were  far  off. 

Here  let  us  pause,  and  think  on  what  we  were. 

"What  the  peculiar  nature  of  our  erroneous  path,  our  remote  situation,  was, 
is  comparatively  of  little  consequence.  Some  of  us  were  lost  in  the  cares 
of  the  world.  Some  were  deluded  by  the  deceitfulness  of  riches.  The  lust 
of  other  things  held  some  captive.  While  others  were  intoxicated  by  plea- 
sure, or  enchanted  by  worldly  science,  or  drawn  away  by  the  meaner  things 
which  attract  the  attention  of  sordid  souls.  It  is  enough,  more  than  enough, 
that  we  ivere  far  from  God.  Let  us  now  turn  our  attention  to  our  present 
situations. 

II.  Now  are  we  made  nigh.  These  words  convey  to  the  mind,  ideas 
of  Relationship, — Friendship, —  Union, — and  Communion. 

Relationship.  Real  christians  are  children  of  God,  2  Cor.  vi.  17,  18; 
Gal.  iii.  26.  They  are  brethren,  Matt,  xxiii.  8.  And  they  are  as  properly 
related,  in  a  religious  or  spiritual  sense,  both  to  God  and  to  each  other,  as 
men  are  related  to  each  other  by  natural  ties,  see  John  i.  12,  13  ;  Gal.  iii.  26. 

Friendship.  Among  men  of  the  world,  all  relatives  are  not  friends;  but 
christians  are  in  a  state  of  friendship  with  God,  with  Christ,  and  with  cadi 
other,  John  xv.  14,  15;    1  John  iii.  14. 

Union.  Jesus  is  the  vine;  christians  are  the  branches,  John  xv.  5.  He 
i3  the  body ;  they  are  the  members,  chap.  v.  30.  They  are  the  members, 
too,  one  of  another,  Rom.  xii.  5;  1  Cor.  xii.  12,  13.  Again,  they  are  re- 
presented as  stones  of  the  same  building,  Jesus  being  the  chief  corner  stone, 
ver.  19—22. 


388  THE    WAY    OF    SALVATION. 

Communion.  They  have  intercourse  with  God,  as  a  child  with  his  pa- 
rent, Rom.  viii.  15;  Gal.  iv.  6,  as  a  man  with  his  friend.  They  have  com- 
munion with  each  other,  see  1  John  i.  3,  0,  7;  Col.  iii.  16. 

Thus  we  are  made  nigh  ;  and  our  text  leads  us  in  the  next  place  to  consider 
how  this  blessed,  this  important  change  has  been  effected. 

III.  In  Christ  Jesus, — by  the  blood  of  Christ. 

In  Christ  Jesus.  He  is  our  Mediator;  God  with  God;  man  with  men, 
see  1  Tim.  ii.  5  ;   Heb.  xii.  24. 

It  is  here  the  distant  parties  meet.  Here  the  Gentile  meets  the  Jew,  ver. 
14.  Here  the  returning  sinner  meets  a  gracious,  a  merciful,  a  forgiving  God, 
chap.  i.  6,  7,  and  ver.  18.  Here  persons  that  were  distant,  that  were  hostile, 
meet,  cordially  unite,  and  perfectly  agree,  see  Gal.  iii.  28,  29;  Col.  iii.  11  ; 
John  x.  16.  Here  even  Saul  of  Tarsus  meets  the  followers  of  Jesus  of  Naz- 
areth on  amicable  terms  ;  and  the  same  mouth,  which  before  breathed  out 
threatening  and  slaughter,  now  breathes  nothing  but  friendship  and  love. 
Here  all  real  christians  of  every  sect  and  name  meet :  and  here  all  men  may 
know  that  they  are  disciples  of  Christ,  because  they  love  one  another,  John 
xiii.  35.  Here,  too,  they  all  ascribe  their  salvation  to  Jesus ;  and  glory  in 
being  "made  nigh." 

By  the  blood  of  Christ.  Under  the  old  dispensation,  this  blood  was  year- 
ly typified  by  that  of  the  paschal  lam!),  Exod.  xii.  4,  5  ;  1  Cor.  v.  7  ; — daily 
by  that  of  the  sacrificial  lamb,  Exod.  xxix.  38,  39  ;  John  i.  29  ; — and  fre- 
quently by  that  of  other  sacrifices,  Heb.  chap.  ix.  and  x.  Covenants  were 
ratified  by  blood,  Exod.  xxiv.  8  ;  Heb.  ix.  18 — 20  ;  "  and  without  shedding 
of  blood  is  no  remission,"  Heb.  ix.  22.  "  We  enter  into  the  holiest  by  the 
blood  of  Jesus,"  Heb.  x.  19.  Almost  every  important  circumstance  con- 
nected with  our  salvation  has  reference  to  the  blood  of  Christ.  We  are  re- 
deemed by  his  blood,  chap.  i.  7  ;  Col.  i.  14  ;  1  Peter  i.  19  ;  Rev.  v.  9.  Jus- 
tified by  his  blood,  Rom.  v.  9  ;  washed,  cleansed  by  his  blood,  1  John  i.  7; 
Rev.  i.  5,  and  vii.  14;  we  conquer  through  his  blood,  Rev.  xii.  11  ;  ice  arc 
made  nigh  by  his  blood. 

The  shedding  of  the  blood  of  Christ  was  the  last  grand  act,  as  a  sacrifice 
for  the  sins  of  mankind  ;  a  sacrifice,  without  which  we  could  have  no  hope; 
without  which  we  must  have  perished,  Acts  iv.  10,  12.  Well  then,  may 
such  frequent  mention  be  made  of  the  blood  of  Christ.  It  is  all  in  vain  to 
talk  of  reconciliation  with  God — nearest  to  God — to  the  people  of  God,  but 
by  the  blood  of  Jesus. 

£,et  us  close  the  subject  by  inquiring. 

Where  are  you?  Some,  I  fear,  are  still  "  afar  off.'''  How  awful  is  your 
situation  !  Here  you  assemble  with  the  people  of  God  ;  you  stand,  you  sit 
near  them  ;  perhaps  you  dwell  under  the  same  roof  with  some  of  them  ;  but 
alas  !  in  a  religious  point  of  view,  at  what  a  vast  distance  are  your  souls  from 
God  and  his  people!  Perhaps  you  stand  this  moment  near  the  verge  of  hell! 
Oh,  that  my  voice  could  reach  and  recal  you  !  Rather,  may  the  voice  of 
that  "  blood  which  speaketh  better  things  than  the  blood  of  Abel,"  reach 
you,  and  bring  you  nigh  ! 

Ye  who  are  made  nigh !  Remember  where  you  were ;  remember  your 
deliverance,  and  your  deliverer.  Think  on  your  present  situation,  thus 
strikingly  described,  Heb.  xii.  22 — 24.  Let  the  caution,  Heb.  iii.  12 — 14, 
have  its  proper  influence  on  your  conduct;  and  you  may  with  safety  and 
propriety  adopt  the  following  triumphant  language,  Rom.  viii.  35,  38,  39. 


THE    WAY    OF    SALVATION.  389 

REPENTANCE. 
Mark  vi.  12. — And  they  went  out  and  preached  that  men  should  repent.     (Sk.) 

The  preachers  here  mentioned  were  our  Saviour's  disciples ;  the  time  re- 
ferred to,  was  that  period  of  Christ's  ministry,  when  he  called  unto  him  the 
twelve,  and  sent  them  forth  by  two  and  two.  But  it  is  the  subject  of  their 
preaching,  which  principally  arrests  our  attention  ;  they  preached  "  that  men 
should  repent."  This  was  exactly  the  manner  in  which  the  Lord  Jesus,  as 
a  public  teacher,  began  his  work,  ver.  14,  15,  and  Matt.  iv.  17, — the  way  in 
which  John  the  Baptist  had  commenced  his,  Matt.  iii.  2  ;  Mark  i.  4  ;  Luke 
iii.  3, — and  the  apostles,  on  the  day  of  Pentecost,  and  afterwards,  proceeded 
in  the  very  same  manner,  Acts  ii.  38,  and  iii.  19,  and  xxvi.  20.  We  infer, 
that  the  doctrince  of  repentance  is  of  primary  importance;  and  that  we  should 
frequently  make  it  the  subject  of  our  ministry.  Allow  me  to  oceupy  the 
present  time,  in  describing  its  nature,  and  enforcing  its  necessity. 

I.  The  nature  of  repentance.  The  term  repentance,  when  religiously 
applied,  signifies  a  change  in  the  disposition  of  the  mind  from  what  is  bad, 
towards  that  which  is  good,  Ezek.  xviii.  30;  Jer.  xxv.  5.  It  must,  indeed, 
be  allowed  that  the  word  has  a  somewhat  different  meaning  in  certain  pas- 
sages of  the  Holy  Scripture?  ;  as  when  God  is  said  to  repent,  &c. ;  but  the 
former  is  its  usual,  plain,  and  obvious  meaning;  and  that  which  I  would  en- 
deavor to  develop  and  illustrate  by  the  following  observations. 

1.  Repentance  begins  with  a  consciousness  of  the  depravity,  the  guilt,  and 
the  danger  connected  with  our  fallen  and  unrenewed  state,  associated  with  a 
serious  concern  about  the  consequences,  Ezek.  xx.  43,  and  xxxvi.  31  ;  Acts 
ii.  37,  and  xvi.  30. 

2.  This  view  of  ourselves,  if  repentance  be  genuine,  is  attended  by  con- 
siderable uneasiness  and  pain  of  mind,  mixed  with  a  godly  sorrow  on  ac- 
count of  our  crimes  and  our  danger ;  sorrow,  arising  as  much  from  regret 
that  we  have  offended  the  greatest  and  best  of  beings,  as  from  the  dread  of 
that  punishment  which  our  sins  deserve,  2  Cor.  vii.  9,  10;  Luke  xviii.  13, 
14,  and  xxii.  62. 

3.  Another  qualify  of  true  repentance  is  a  hatred  to  sin,  shown  to  be  real 
by  fruits  meet  for  repentance ;  such  as  aversion  at  the  sight  of  wickedness — 
a  constant  endeavor  lo  avoid  all  evil — and  a  sincere  desire  to  do  the  will  of 
God,  Isa.  Iv.  7;  Ezek.  xviii.  21  ;  Psa.  Ii.  13  ;  Acts  ix.  6.  This  hatred  to 
sin  is  uniformly  accompanied  by, 

4.  A  desire  to  be  delivered  from  sin;  from  its  guilt — its  power — its  pol- 
lution— and  its  consequences.  And  this  desire  leads  to  a  diligent  and  an  ear- 
nest use  of  all  the  means  calculated  to  secure  such  deliverance,  Psa.  Ii.,  et 
passim. 

5.  Repentance  is  the  gift  of  God,  Zech.  xii.  10;  Acts  v.  31  ;  and  though 
in  all  its  distinct  operations,  it  may  in  various  individuals,  differ  in  degree, 
yet  its  nature  is  always  the  same  ;  combining  the  above  qualities,  and  consti- 
tuting the  only  way  to  Christ,  who  easts  out  none  that  thus  come  to  him  for 
salvation.     Let  us  now  consider, 

II.  The  necessity  of  repentance.  This  may  be  understood  from  the 
following  particulars. 

1.  God  commands  and  requires  it,  Acts  xvii.  30.  The  doctrine  was  de- 
livered by  the  Saviour,  and  by  the  Baptist,  in  the  form  of  a  command:  Re- 
pent ye,  was  their  mode  of  address  . 


390  THE    WAY    OF    SALVATION. 

2.  All  need  repentance,  because  all  have  sinned :  those  who  have  lived 
lives  as  regular  as  St.  Paul  lived  previous  to  his  conversion,  as  well  as  those 
whose  lives  have  been  irregular  and  immoral,  must  repent.  If  there  be  any 
difference,  it  is  this,  that  we  are  not  required  to  repent  of  such  sins  as  we 
have  not  committed. 

3.  There  can  be  no  pardon,  no  salvation  without  repentance.  So  the 
word  of  God  teaches,  Luke  xiii.  3, — so  we  infer  from  the  very  nature  of 
things.  Is  it  rational  to  ask  for  pardon,  unless  there  be  a  consciousness  of 
guilt?  Would  not  the  circumstance  of  offering  pardon  or  salvation  to  one 
who  felt  no  need  of  such  a  favor,  be  absurd  1  Would  any  one  prize  such  an 
inestimable  blessing,  unless  he  had  previously  felt  guilt  and  sorrow,  and  had 
feared  the  awful  consequences  of  dying  without  the  forgiveness  of  sin,  and 
the  favor  of  God  I 

From  the  whole  of  the  subject, 

1.  Let  the  mere  moralist  know,  that  repentance  is  as  necessary  for  him, 
as  it  was  for  the  Pharisees,  in  the  days  when  Christ  addressed  them,  as  in  the 
following  passages: — Matt.  iii.  7,  8,  and  xxiii.  27,  33;  Luke  xviii.  9 — 14. 

2.  Let  the  Anlinomian  know,  that  he  must  personally  repent  or  perish, 
Psa.  xxxiv.  18,  and  cxlvii.  3,  and  Isa.  lxvi.  2. 

3.  Let,  every  fallen  professor  be  aware^  that  he  can  never  be  restored  with- 
out repentance,  Rev.  ii.  5. 

4.  And  let  every  sinner  under  heaven  be  assured,  that  Christ  is  able  to 
save  unto  the  uttermost,  them  that  thus  repent  and  believe  the  gospel. 


JUSTIFICATION  BY  FAITH, 

Rom.  iii.   28.     We  conclude  that,  a  man   is  justified  by  faith  without  the  deeds  of  the 

law.     (B.) 

These  words  contain  a  conclusion  drawn  from  the  principles  laid  down 
in  the  preceding  context,  which  we  must  examine,  if  we  would  understand 
and  feel  the  force  of  the  inference.  Having  expressed  his  readiness  to 
preach  the  Gospel  at  Rome,  St.  Paul  proceeded  to  show  the  need  which  all 
have  of  the  Gospel,  the  "wrath  of  God  being  revealed  against  all  unrighte- 
ousness and  ungodliness  of  men,"  and  to  point  out  the  wickedness  and  inex- 
cusableness  of  the  Gentiles,  and  also  of  the  Jews,  in  evidence  of  which  he 
alleges  the  testimony  of  their  own  inspired  writers,  David  and  Solomon,  in 
the  best  ages  of  their  church.  Hence  all  being  sinners,  and  involved  in 
guilt  and  condemnation,  and  therefore  incapable  of  being  justified  by  the 
law,  natural   or  revealed,  God  has   appointed   another  way  of  justification ; 

we  say  a  man  is  "justified  by  faith  without  the  deeds  of  the  law."     It 

will  now  easily  appear  : — 

I.   What  is  meant  by  justification. 

The  justification  here  meant  is  not  that  which  comes  upon  all  men,  even 
infants,  through  the  righteousness  of  Christ.  Ch.  v.  14,  15  18,  It  is  not 
that  which  shall  take  places  at  the  day  of  judgment,  spoken  of,  eh.  ii.  13— 
16,  and  by  our  Lord,  Matt.  xii.  37,  which  will  be,  not  indeed  by  the  merit, 
ch.  vi.  23,  but  by  the  evidence  of  works.  Rev.  xx.  12;  xxii.  12.  It  is 
the  justification,  which  the  true  people  of  God  experience,  and  possess  on- 
earth;  I  Cor.  vi.  11  ;  Tit.  iii.  7;  which  is — not  the  being  acquitted  of  all 
blame*  or  declared  to  be  innocent,  which  is  the  meaning  of  the  word  "  justi- 


THE    WAY    OF     SALVATION.  391 

lied,"  in  courts  of  law  :  Psa.  cxliii.  2  ;  ch.  iii.  20  : — not  the  being  made  in- 
nocent, or  holy,  or  righteous,  which  would  confound  jt  with  regeneration  or 
sanetifieation :- — 13ut  the  having  righteousness  accounted,  or  imputed,  to  us, 
sin  not  imputed,  sin  pardoned,  or  the  sentence  of  condemnation  gone  out 
against  us  reversed,  and  our  obligation  to  punishment  cancelled,  and  this  by  a 
judicial  act  of  God.  This  implies,  and  draws  after  it,  acceptance  and  adop- 
tion, but  differs  from  these  things,  as  it  does  also  from  regeneration. 
II.  In  what  sf.n<e  we  are  to  bf.  "justified  by  faith." 
When  the  Apostle  says,  we  are  "justified  by  faith,"  he  does  not  speak  of 
the  moving  cause  of  justification,  which  is  the  divine  love,  mercy,  or  grace; 
and  hence  we  are  said  to  be  justified  by  grace;  ver.  24;  Tit.  iii.  4 — 7:  nor 
of  the  meritorious  cause,  which  is  the  redemption  of  Christ;  ver.  24,  25; 
Isa.  liii.  11  ;  2  Cor.  v.  ull.;  and  hence  we  are  said  to  be  "justified  by 
Christ;  Gal.  ii.  17; — nor  of  the  efficient  cause,  either  of  the  preparation  ne- 
cessary, as  conviction  and  repentance  for  sin,  or  of  a  sense  of  this  justifica- 
tion; this  is  the  Holy  Spirit,  and  may  be  meant,  Tit.  iii.  7: — nor  of  the 
instrumental  cause  on  the  part  of  God.  which  is  his  Word,  viz.  his  declara- 
tions and  promises  respecting  pardoning  the  penitent :  of  this  our  Lord 
speaks,  John  xv.  3: — But  of  the  instrumental  cause  on  our  part,  which  is 
faith — in  Christ,  as  the  Son  of  God,  the  Messiah,  the  Saviour,  able  and  will- 
in^  to  save:  John  iii.  10 — 18;  Gal.  ii.  16;  this  implies  that  we  come  to 
him;  John  vi.  37  ;  vii.  37  ;  Matt.  xi.  28  ;  that  we  trust  in  him,  as  "  deliver- 
ed for  our  offences,"  ch-  iv.  25,  trust  in  his  blood,  ch.  iii.  25,  and  that  we 
receive  him,  John  i.  12, — in  God,  ch.  iv.  24, — in  his  mercy  and  promises 
through  Christ,  ch.  iv.  17 — 23.  Those  who  have  this  faith  are  justified, 
and  none  without  it.  Thus,  in  different  senses,  we  are  justified,  by  grace, 
by  Christ,  by  the  spirit,  by  the  word,  by  faith. 

"  III.    HOW  THIS  IS  "  WITHOUT  THE   DEEDS  OF    THE   LAW." 

The  law  meant  here,  is  chiefly  the  moral  law,  ch.  ii.  17,  18,  21 — 23,  25. 
The  sins  mentioned  in  this  chapter,  ver  10,  18,  are  all  breaches  of  the  mor- 
al law  ;  it  is  this  also  which  is  meant,  ch.  vii. — The  deeds  of  this  law  are 
the  obedience  required  in  it,  viz.  in  the  Ten  Commandments,  or  in  those 
two  respecting  love  to  God  and  our  neighbor,  which  comprise  all  the  rest. 
These  deeds  cannot  merit  our  justification,  because  they  cannot  precede  it, 
we  neither  do,  nor  can  do  them  till  we  are  justified ;  then  only  do  we  begin 
to  love  and  serve  a  pardoning  God. — But  how  does  this  consist  with  St. 
James'  doctrine?  ch.  ii.  14 — 26.  Abraham  was  justified  years  before  Isaac 
was  born,  but  his  offering  him  up  at  God's  command,  showed  the  reality  and 
power  of  his  faith,  that  it  wrought  by  love,  a  love  to  God  greater  than  to 
Isaac.  Thus  it  declared  and  evidenced  his  faith.  So  was  Rahab's  faith  evi- 
denced, and  in  this  way  our  faith  must  be  made  manifest;  for  the  works  of 
the  law  must  follow  our  justification.  Our  faith  must  "  work,"  Gal.  v.  6; 
1  Thess.  i.  3  ;  the  law  must  be  "  established,"  ver.  31,  and  its  "righteous- 
ness fulfilled  in  us,"  by  love,  ch.  viii.  3.  4  ;  xiii,  10  ;  Gal.  v.  14.  We  must 
make  the  law  a  rule  of  life,  must  view  ourselves  in  it  as  in  a  glass,  that  wo 
may  see  our  great  deficiency,  and  be  kept  in  an  humble  disposition;  must 
consider  it  as  holding  out  to' our  view  that  "  holiness  without  which  no  man 
shall  see  the  Lord." — But  our  obedience  to  the  law  can  never  merit  our  ac- 
ceptance, even  after  our  justification  ;  we  can  claim  this  and  eternal  life  sole- 
ly on  the  ground  of  our  justification  through  Christ's  merits. 

Inferences. 

No  one  that  is  penitent  need  despair  on  account  of  his  sins — no  one  should 
presume  on  account  of  his  righteousness. — If  we  be  justified  by  faith,  we 
may  be  justified  now. 


392  THE    WAY    OF    SALVATION. 


NATURE  OF  REGENERATION. 

John  iii.  3. — Verily,  verily,  I  say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see 
the  kingdom  of  God.     (Pr.) 

In  the  conduct  of  Nicodemus,  to  whom  these  words  were  addressed,  there 
are  several  things  worthy  of  notice — 

1.  He  had  a  general  conviction  of  the  truth  of  Christianity,  though  ignor- 
ant of  some  of  its  leading  principles.  He  knew  that  Christ  was  sent  of 
God,  and  yet  could  not  understand  the  doctrine  of  the  new  birth.  This  is  a 
very  common  case ;  there  are  many  who  know  that  the  gospel  is  true,  who 
are  yet  unacquainted  with  its  sanctifying  and  renovating  influence. 

2.  Nicodemus  being  a  great  man,  a  ruler  of  the  Jews,  was  in  part  asham- 
ed to  own  the  truth,  and  to  be  seen  amongst  its  decided  friends.  He  did 
not  like  to  appear  in  the  daytime,  and  therefore  "came  to  Jesus  by  night;" 
but  it  would  have  been  to  his  honor  openly  to  have  owned  the  cause  of 
•Christ. 

3.  He  came  to  Jesus  for  instruction,  but  our  Lord  intimates  that  instruc- 
tion was  not  all  he  needed ;  he  must  be  "  born  again,"  and  could  not  receive 
instruction  to  any  saving  purpose  without  it.  Herein  lies  the  fitness  and 
propriety  of  our  Lord's  answer.  The  plainest  truths  are  full  of  darkness  to 
an  unrenewed  mind,  because  they  can  only  be  spiritually  discerned.  1  Cor. 
ii.  14.  Nicodemus  however  was  at  length  brought  to  receive  the  truth  in 
love,  and  he  became  a  disciple  of  the  Lord  Jesus.  John  xix.  39. 

I.  Endeavor  to  explain  the  nature  of  the  change  mentioned  in  the  text,  or 
what  it  is  to  be  "  born  again." 

The  expression  is  figurative,  but  denotes  a  real  and  important  change.  It 
is  sometimes  called  a  being  "created  anew"  in  Christ  Jesus  ;  being  "quick- 
ened" from  a  death  in  sin  :  giving  a  "new  heart,"  and  putting  a  "right  spi- 
rit" within  us  :  being  called  out  of  "  darkness,"  into  his  marvellous  "light;" 
putting  off  the  "  old  man,"  and  putting  on  the  "  new  man,"  and  becoming 
"  new  creatures"  in  Christ  Jesus.  By  these,  and  a  variety  of  similar  ex- 
pressions, this  great  moral  change  is  denoted. 

1.  From  all  these  we  may  see,  that  it  means  something  more  than  a  bare 

reformation  of  conduct. Such  language  as  that  in  the  text  would  not 

have  been  employed  to  express  a  mere  outward  change,  for  that  may   take 

place  without  any  renovation  of  the  heart. Besides,  Nicodemus  need 

not  .have  "  marvelled,"   if  this  had  been  all;  for  every  one  would  admit  that 

some    sort   of  morality   attaches    to  the    profession  of  religion. Nor 

does  it  appear  that  Nicodemus  himself  needed  such  a  change  as  this.  He 
was  a  "  pharisee,"  and  therefore  had  to  boast  of  his  own  righteousness  ;  ami 

like   Paul,   as    touching   the  law  he   was  blameless. Neither  was  it 

needful  for  the  Holy  Spirit  to  produce  such  a  change  as  this,  for  it  might  ex- 
ist without  his  special  influence,  and  has  existed  where  that  influence  is  de- 
nied.  The  change  insisted  on  by  our  Lord  is  effected  by  the  agency 

of  the  Holy  Spirit:  it  is  therefore  an  internal  change  wrought  upon  the  soul, 
a  being  "born  of  water,  and  of  the  Spirit." 

2.  Nor  does  it  consist  merely  in  having  the  understanding  enlightended, 
for  Nicodemus  was  possessed  of  some  religious  light,  and  yet  he  must  be  "born 

again." There  may  be  a  great  deal  of  light  in  the  head,  and  yet  the 

heart  remain  the  same.  Many  are  enlightened  in  hearing  the  word,  and  yet 
are  far  enough  from  being  new  creatures  in  Christ  Jesus.  They  are  still 
estranged  from   the  life  of  God,  and  from  the  power  of  religion,  notwith- 


THE     WAV     Of     SALVATION.  393 

standing  their  superior  means  of  information. Wherein  then  does  this 

change  consist,  and  what  is  it  to  be  born  again  ? 

3.  To  be  born  of  the  Spirit  consists  in  a  change  of  heart  respecting  God, 
and  the  things  of  God.  It  is  a  change  in  the  disposition  and  temper  of  the 
mind,  or  the  turning  of  the  heart  to  God  ;  a  change  in  the  judgment  and  af- 
fections, effected  by  the  agency  of  the  Holy  Spirit.  It  is  that  change  which 
produces  repentance  and  faith,  and  from  which  every  holy  exercise  of  the 
mind  proceeds,  as  streams  from  the  fountain,  and  as  branches  from  the  root. 

More  particularly — 

1.  To  be  bom  again  is  to  have  the  image,  of  God  restored  in  the  soul, 
and  to  be  created  anew  in  righteousness  and  true  holiness.  As  in  our  natural 
birth  we  are  made  to  bear  the  image  of  the  earthly,  so  in  this  the  ima<re  of 

the  heavenly. Man  was   once  in   the  image  of  his    Maker;  he  was 

made  upright,  in  the   likeness  of  God   created  he  him:   but  that   image  was 

defaced  by  sin,  and  totally  lost  by  the  fall. Man  in  his   original  state 

was  what  lie  ought  to  be  ;  his  understanding  was  all  light,  without  any  dark- 
ness at  all:  his  will  was  all  rectitude,  without  any  deviation  from  the  stand- 
ard of  truth:   his  affections  all  purity,  without  the  least  defilement,  and  his 

heart  was  wholly  on  the  side  of  God. But  now  all  is  lost  and  gone, 

and  we  are  by  nature  children  of  wrath.  Regeneration  is  the  re-impression 
of  this  image  upon  us,  bearing  a  resemblance  to  the  moral  perfections  of 
God,  and  being  changed  into  the  same  image  from  glory  to  glory,  as  by  the 
Spirit  of  the  Lord 

2.  Regeneration  is  the  commencement  of  a  new  life  in  the  soul,  the  be- 
ginning of  a  new  state  of  things.  It  is  to  become  new  creatures  ;  old  thinars 
are  passed  away,  and  behold  all  things  become  new,  and  we  enter  as  it  were 
into  a  new  world. 

1.  It  is  accompanied  with  a  new  set  of  thoughts  and  sentiments,  so  that 
no  one  object  of  a  moral  kind  now  appears  in  the  same  light  as  before.  All 
the  views  and  prospects  of  the  mind  are  changed,  and  we  begin  to  know 
things  after  a  different  manner.  We  begin  to  have  new  thoughts  of  ourselves 
as  sinners,  and  of  Christ  as  the  Saviour;  new  thoughts  of  God  and  his  righu 
eous  government,  of  the  law  and  of  the  gospel,  of  this  world  and  that  which 
is  to  come. Or  if  our  thoughts  be  not  materially  altered  on  these  sub- 
jects generally,  we  are  very  differently  affected  with  them,  and  feel  a  new 
interest  in  them,  unknown  to  ourselves  before. 

2.  It  is  accompanied  with  a  new  set  of  affections  and  attachments.  We 
had  hopes  and  fears,  joys  and  griefs,  pleasure  and  pain  before;  but  now  they 
are  derived  from  a  different  source.  We  have  now  very  different  objects  of 
desire  and  of  dread,  and  sources  of  pleasure  totally  unknown  before.  It  is 
all  a  new  state,  and  a  new  world.  The  Lord  hath  led  us  by  a  way  that  we 
knew  not,  and  in  paths  that  we  have  not  known.  Isa.  xlii.  16. 

3.  There  is  now  a  new' set  of  principles  and  motives.  If  we  attend  to 
the  same  religious  duties  as  formerly,  yet  it  is  in  a  very  different  manner. 
The  same  things  which  were  before  burdensome,  are  now  delightful ;  and 
what  was  formerly  done  from  a  spirit  of  self-righteousness,  js  now  done  to 
the  glory  of  God.  Fear  used  to  be  the  impelling  motive,  now  it  is  love. 
Before,  it  was  the  hope  of  being  delivered  from  misery;  now  it  is  delight  in 
the  thing  itself,  and  the  service  of  God  is  desired  lor  its  own  sake. 

4.  There  is  also  a  new  set  of  companions  and  associates.  We  had  our 
friends  and  attachments,  and  so  we  have  now;  but  they  are  of  a  different  de- 
scription.    We  are  no  longer  strangers  and  foreigners,  but  fellow-citizens 

50 


394  THE    WAY    OF    SALVATION'. 

with  the  saints,  and  of  the  household  of  God.  The  righteous  are  now  the 
excellent  of  the  earth,  in  whom  is  all  our  delight. 

These  are  some  of  the  leading  features  of  the  change  intended  in  the  text. 
Let  us  now  attempt, 

II.  An  improvement  of  the  subject. 

1.  Let  us  examine  ourselves,  and  what  we  know  of  this  change  in  our 
own  souls.  Are  we  conscious  that  some  such  change  has  passed  upon  us  ? 
Some  indeed  may  look  back  to  the  time  when  they  were  enemies  to  God  at 
heart,  and  others  to  the  time  when  they  were  in  a  state  of  indifference  and  un- 
concern ;  but  in  all  real  believers  there  is  a  change  like  that  which  we  have 
briefly  explained,  though  it  may  be  more  or  less  evident  to  those  who  are  the 
subjects  of  it. 

2.  AVe  learn  from  hence,  what  is  essential  to  true  religion,  and  to  its  very 
existence  in  the  soul.  It  is  in  vain  to  think  ourselves  christians,  unless  we 
are  born  again.  We  know  nothing  as  we  ought  to  know  without  this,  and 
our  profession  is  a  mere  delusion. 

3.  AVe  see  to  whom  we  are  indebted  for  this  great  moral  change,  even  to 
the  Spirit  of  the  living  God,  who  quiekeneth  whom  he  will.  AVho  made 
thee  to  differ;  and  what  hast  thou,  that  thou  hast  not  received  ?  All  our  sal- 
vation is  of  God,  from  the  foundation  to  the  top-stone  thereof.  Grace,  grace 
unto  it. 


NECESSITY   OF   REGENERATION. 

John  iii.  3. — Verily,  Verily,  I  say  unto  thee,  Except  a  man  be  born  again,  he  oannotsee  the 

kingdom  of  God.     (Pr.) 

Having  explained  the  nature  of  the  change  intended  ;  that  it  does  not  con- 
sist in  a  mere  reformation  of  conduct,  or  in  the  understanding  being  merely 
enlightened,  but  in  an  inward  change  of  heart,  in  which  we  are  made  to  bear 
the  moral  image  of  God,  and  are  created  anew  in  Christ  Jesus,  that  it  is  the 
commencement  of  a  new  life,  accompanied  with  new  sentiments  and  affec- 
tions, new  principles  and  motives  of  conduct,  and  that  this  change  is  the  im- 
mediate product  of  the  Holy  Spirit; — our  business  now  will  be  to  consider, 

The  necessity  of  this  change,  or  why  we  must  be  born  again,  in  order  to 
our  seeing  the  kingdom  of  God. 

This  necessity  applies,  not  only  to  some,  but  to  all  without  exception,  ir- 
respective of  our  former  state  or  character,  for  there  is  no  respect  of  persons 
with  God. 

Here  it  will  be  proper  to  consider  a  few  things  which  render  this  change 
of  heart  necessary. 

The  solemn  asseveration  of  our  Lord,  ought  indeed  of  itself  to  be  suffi- 
cient to  convince  us  of  its  absolute  necessity.  As  a  teacher  come  from  God, 
his  doctrine  must  be  true,  and  the  peculiarly  solemn  manner  in  which  he 
speaks  on  this  occasion,  is  deserving  of  special  regard.  "  Verily,  verily,  I 
say  unto  thee,  Except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God." 

Other  considerations  however  may  be  added,  to  show  the  necessity  of  this 
change  :   some  of  which  are  the  following — 

1.  The  depravity  of  human  nature  affords   abundant  evidence,  that  ex- 


THE     WAY    or    SALVATION".  395 

cept  a  man  be  born  again,  he  cannot  see  the  kingdom  of  God. We 

should  not  need  to  be  regenerated,  if  we  had  not  first  become  degenerate; 

if  not  wholly  ruined  by  sin,  we  should  not  need  to  be  created  anew  and  born 
again.      The  state  of  human  nature  is  like  the  house  infected  with  llie  leprosy  ; 

repairing  will  not  do   it,  it   must  be  re-constructed. That  which    is 

born  of  the  flesh  is  flesh  :  if  we  had  any  good  thing  in  us,  we  need  not  be 
created  anew  to  good  works.  If  not  dead  in  trespass  s  and  sins,  and  beyond 
the  hope  of  recovery,  we  need  not  be  quickened  according  to  the  working  of 
his  mighty  power,  which  he  wrought  in  Christ,  when  he  raised  him  from 
the  dead. But  such  is  our  slate  by  nature,  that  we  are  wholly  cor- 
rupt; there  is. none  that  doeth  good,  no  not  one;  the  heart  is  deceitful  above 
all  things,  and  desperately  wicked  ;  all  therimaginations  of  the  thoughts  of 
the  heart  are  evil,  only  evil,  and  that  continually  ;  tne  carnal   mind  is  enmity 

against  God,  not  being  subject  to  his  law,  neither   indeed   can  be. 

Such  is  our  moral  condition,  and  while  it  continues  so,  we  connot  see  the 
kingdom  of  God. 

2.  The  nature  of  the  heavenly  world  renders  this  change  necessary. 
Flesh  and  blood  in  its  present  state,  cannot  inherit  the  kingdom  of  God, 
There  must  be  a  meetness,  before  we  can  be  made  partakers  of  the  inheri- 
tance of  the  saints  in  light,  and  such  a  meetness  as  corresponds  with  the  na- 
ture of  that  inheritance:  all  true  enjoyment  arises  from  congeniality,  or  an 
agreement  in  the  disposition  with  the  object  to  be  enjoyed. 

1.  In  order  therefore  to  "  see"  the  kingdom  of  God,  there  must  be  a  spi- 
ritual discernment.  All  the  objects  of  that  kingdom  are  spiritual  and  holy, 
and  cannot  be  known  but  by  a  spiritual  and  holy  mind.  The  natural  man 
receiveth  not  the  things  of  the  Spirit  of  God,  for  they  are  foolishness  unto 
him  ;  neither  can  he  know  them,  because  they  are  spiritually  discerned.  1 
Cor.  ii.  14.  Man  is  wholly  blind  to  the  equity  of  the  law,  and  to  the  grace 
of  the  gospel;  he  sees  no  glory  in  the  Lawgiver,  and  none  in  the  Saviour. 
The  eyes  of  his  understanding  must  be  enlightened,  by  the  Spirit  of  wisdom 
and  revelation,  or  he  can  have  no  perception  of  the  moral  beauty  and  excel- 
lency of  heavenly  things.     Eph.  i.  17,  18;   Matt.  xvi.  17. 

2.  To  see  the  kingdom  of  God,  we  must  have  a  spiritual  taste,  a  holy 
relish  for  divine  things,  otherwise  heaven  could  not  be  a  place  of  enjoyment 
to  us.  The  glory  and  happiness  of  the  future  state  will  eminently  consist  in 
a  delightful  and  profound  contemplation  of  God's  perfections, -in  intimate 
nearness  to  him,  and  in  having  fellowship  with  the  Father,  Son,  and  Holy 
Spirit.  But  what  fellowship  hath  righteousness  with  unrighteousness  ;  and 
what  communion  hath  light  with  darkness?  2  Cor.  vi.  14.  There  is  no 
entering  into  the  kingdom,  no  enjoyment  of  its  bliss,  without  an  ardent  relish 
for  spiritual  and  holy  things.      1  John  i.  7. 

3.  The  heavenly  state  requires  a  disposition  for  holy  activity,  a  heart  to 
love  and  serve  the  Lord.  Though  the  redeemed  shall  cease  from  their  pre- 
sent labors  and  sufferings,  they  shall  not  be  unemployed,  but  shall  serve  God 
day  and  night  in  his  temple.  Heaven  will  be  a  place  of  unbounded  activity; 
lie  maketh  his  angels  spirits,  and  his   ministers  a  flame  of  lire.     There  his 

servants  shall  serve  him,  with  unwearied  zeal  and  assiduity. But  how 

totally  unfit  for  all  this  is  man  in  his  unregeneratc  state,  having  no  heart  for 
God,  or  for  holy  exercises  ;  and  to  whom  a  Sabbath  on  earth  is  wearisome  ! 
Either  heaven  must  cease  to  be  what  it  is,  or  the  sinner's  heart  must  be  re- 
newed. 

4.  There  requires  a  thirsting  and  a  longing  after  holiness,  not  only  to  be 
free  from  sin,  but  to  desire   it  as  the   perfection  of  bliss,  the  very  essence  of 


396 


THE    WAY    OF    SALVATION. 


salvation. But  the  holiness  of  that  world  would  utterly  confound  the 

sinner.  Isaiah,  when  he  had  only  a  vision  of  the  Holy  One,  cried  out,  I 
am  undone,. I  am  a  man  of  unclean  lips  !  And  when  Peter  had  a  display  of 
the  purity  and   glory  of  the  Saviour,  he   exclaimed,    Depart   from    me,  oh 

Lord,  for  I  am  a  sinful   man. What  then  would  the  sinner  do  ?      He 

might  have  some  relish  for  a  Mahometan  paradise  ;  but  how  could  he  endure 
die  effulgence  of  bliss  and  purity  which  surrounds-  the  throne  of  God  ? 

In  addition  to  the  nature  of  the  heavenly  state,  as  rendering  regeneration 
necessary,  we  might  observe, 

5.  The  immutability  of  God  shows  that  such  a  change  is  indispensable. 
A  change  there  must  be  somewhere,  since  so  solemn  an  asseveration  has 
been  given  ;  and  if  it  cannot  be  m  him,  it  must  take  place  in  us.  If  it  were 
possible  that  the  nature  of  things  might  alter,  or  that  God  should  cease  to  hate 
evil  and  love  holiness,  a  sinner  might  be  saved  without  any  change  of  heart: 
otherwise  it  is  absolutely  and  for  ever  impossible.  The  irrevocable  sen- 
tence of  God  is,  "there  shall  in  no  wise  enter  into  it  any  thing  that 
defileth,  or  that  worketh  abomination  :"  but  man  is  all  uncleanness,  and 
therefore  cannot  enter.  If  on  earth  two  cannot  walk  together  except  they 
are  agreed  ;  it  is  impossible  that  a  holy  God  and  a  polluted  creature  should 
dwell  together  in  heaven. 

How  utterly  vain  tflen  is  every  hope  of  salvation  without  regenerating 
grace  :  and  how  needful  to  enquire  into  our  own  state  individually,  and  how 
we  stand  in  the  sight  of  God. 

'The  reality  of  this  change  must  be  judged  of  by  its  effects,  and  their  ac- 
cordance with  the  Holy  Scriptures.     1  Pet.  ii.  1 — 3. 


THE  IMPORTANT  REQUEST. 

Psalm  xxv.  11. — For  thy  names  sake,  O  Lord,  pardon  mine  iniquity;  for  it  is  great.    (Sk.) 

The  absolute  dependance  of  the  creature  on  the  Creator,  renders  prayer 
equally  the-  duty  and  privilege  of  mankind.  We  are  therefore  taught  both 
by  reason  and  Scripture,  "  that  men  ought  always  to  pray  and  not  to  faint." 
And  though  the  omniscient  Jehovah  perfectly  knows  our  necessities,  and  the 
blessings  which  we  desire  ;  "  yet  for  all  these  things  will  he  be  inquired  of 
to  do  them  for  us."  And  hence  the  righteous  have  in  all  ages,  cultivated  a 
spirit  of  genuine  devotion,  and  lived  in  habits  of  gratitude  and  praise.  Thus 
the  royal  Psalmist,  as  "a  man  after  God's  own  heart,"  was  deeply  imbued 
with  the  "spirit  of  grace  and  supplication,"  and  enjoyed  intimate  intercourse 
and  communion  with  "the  Father  of  mercies."  Many  of  his  prayers  and 
thanksgivings  are  recorded  in  this  book,  which  are  greatly  diversified  in  their 
character  and  tendency ;  and  eminently  suited  to  the  various  states  and  cir- 
cumstances of  the  saints  in  every  succeeding  period  of  the  church.  In  this 
psalm,  David  lifts  up  his  soul  to  the  Almighty,  and  boldly  professes  unshaken 
confidence  in  his  name, — gratefully  acknowledges  the  divine  goodness, — and 
earnestly  implores,  in  the  text,  his  mercy  and  salvation;  "For  thy  name's 
sake,  O  Lord,  pardon,"  &c.  This  important  prayer  contains,  an  ingenuous 
confession  of  sin,— an  appropriate  request  for  pardon, — and  an  argument 
uryfed  to  obtain  success. 


the  way  or  salvation.  397 

I.  An  ingenuous  confession  of  pin  ; — "  Min  i  iniquity  is  great/'  Whether 
David  here  refers  to  his  conduct  in  the  matter  of  Uriah  is  very  uncertain;  hut 
it  is  evident  that  he  was  deeply  conscious  of  some  defection  from  the  Lord, 
which  greatly  distressed  his  mind,  and  led  him  to  confess  and  bewail  the 
greatness  of  his  transgression.  And  as  fallen  and  guilty  sinners,  we  shall  he 
induced  to  adopt  a  similar  confession,  if  we  seriously  consider, 

1.  Our  sins  are  great  in  tlnir  number.  The  scripture  hath  concluded  all 
under  sin,  and  the  whole  world  is  guilty  hefore  God.  But  all  men  do  not 
run  to  the  same  excess  in  wickedness  ;  yet  the  crimes  of  every  sinner  are 
innumerable.  Sin  is  the  transgression  of  the  law,  which  is  "holy,  just,  and 
good,"  and  requires  perfect,  universal,  and  constant  obedience.  It  is  exceed- 
ing broad,  extending  to  every  thought,  desire,  purpose,  word,  and  work  of 
the  moral  creature.  How  often  then  do  we  all  offend,  and  come  short  of  the 
glory  of  God  !  How  many  have  been  the  follies  of  our  childhood, — the 
crimes  of  our  youth, — and  the  backslidings  of  our  riper  age  !  How  numer- 
ous are  our  sins  of  omission  and  commission  ;  open  and  secret;  in  heart  and 
life  !  Hence  said  Eliphaz  to  Job,  "  Is  not  thy  wickedness  great,  and  thine 
iniquities  infinite ?"  And  David  declares,  " Innumerable  evils  have  compassed 
me  about,  mine  iniquities  are  more  than  the  hairs  of  mine  head;  therefore 
my  heart  faileth  me." 

2.  Our  sins  are  great  in  their  turpitude.  We  are  divinely  assured,  that 
"sin  is  an  evil  and  bitter  thing;"  and  the  exceeding  vileness  and  deformity 
of  its  nature,  appear— -from  the  Being  against  whom  it  is  committed,  who 
is  infinitely  great,  good,  and  glorious,  and  delights  in  the  happiness  of  his 
creatures,  Psa.  cxlv.  9 ;  1  Tim.  ii.  4  ;—from  the  dignity  and  circumstances 
of  its  subjects  ;  who  are  created,  redeemed,  and  pfeserved  for  the  glory  of 
the  Creator;  and  blessed  with  every  privilege  to  facilitate  their  immortal  in- 
terests, Rom.  ii.  4; — -from  the  degrading  characters  which  it  sustains;  as 
ignorance,  ingratitude,  enmity,  rebellion,  bondage,  folly,  shame,  disease,  death, 
&c, — and  from  the  awful  effects  which  it  produces;  in  dishonoring  the 
Almighty,  rejecting  the  Saviour,  destroying  the  sinner,  filling  the  world  with 
miseries,  and  hell  with  the  vengeance  of  eternal  fire  !  Behold  then  how  hor 
ribly  vile,  malignant,  and  detestable  is  sin  !  Psa.  v.  5 ;  Jer.  xliv.  4  ;  Ilab. 
i.  13. 

3.  Our  sins  are  great  in  their  demerit.  The  punishment  due  to  sin  must 
he  in  proportion  to  the  majesty  and  glory  of  God,  whose  dignity  it  daringly 
insults,  and  whose  law  it  impiously  violates.  Who  then  can  calculate  the 
wages  of  ungodliness,  or  the  horrors  of  perdition  !  We  may,  however,  par- 
tially discover  the  desert  of  sin,  as  exhibited  in  the  doom  of  the  fallen  angels — 
the  expulsion  of  man  from  paradise — the  overthrow  of  Sodom  and  Gomor- 
rah— the  judgments  inflicted  on  the  wicked  in  every  age — the  evils  and 
calamities  which  abound  in  the  world — the  sufferings  and  death  of  Christ  for 
mankind — and  the  final  destruction  of  the  ungodly,  "  from  the  presence  of 
the  Lord,  and  from  the  glory  of  his  power."  But  description  fails  ;  for  lan- 
guage cannot  express,  nor  the  mind  fully  conceive,  the  just  demerit  and  aw- 
ful consequences  of  transgression.  Tremble  then,  ye  stout  hearted  sinners, 
and  earnestly  cry,  "  Save,  Lord,  or  we  perish  !"  And  thank  God,  salvation 
is  possible.     Our  text  affords  encouragement  to  the  penitent,  and  contains, 

II.  An  appropriate  request  for  pardon  ; — "  O  Lord,  pardon  mine 
iniquity!"  This  ardent  petition  is  highly  impressive  in  its  manner,  and  com- 
prehensive in  its  import,  and  is  strictly  applicable  to  all  who  feel  and  lament 
the  burden  of  sin  ;  as, 


398  THE    WAY    OF    SALVATION". 

1.  The  language  of  genuine  repentance.  The  Psalmist  was  evidently 
conscious  of  the  guilt  and  deformity  of  his  iniquity,  and  was  deeply  humbled 
and  contrite  under  a  sense  of  his  unfaithfulness.  His  backslidings  reproved 
him,  and  he  was  penitently  filled  with  his  own  ways,  ver.  18.  His  unfeigned 
compunction  of  heart  was  accompanied  with  a  penitential  acknowledgment 
of  sin,  and  earnest  prayer  for  divine  forgiveness,  ver.  7.  Repentance  is  ab- 
solutely necessary  to  obtain  pardon,  and  is  therefore  sacuedly  enjoined  as  an 
imperious  duty  on  all  mankind,  Acts  xvii.  30.  It  is  distinguished  by  deep 
conviction — sincere  contrition — humble  confession — gracious  shame — practi- 
cal fruits — and  divine  acceptance,  Matt.  iii.  8 ;  Psa.  li.  17. 

2.  The  language  of  devout  solicitude.  David  was  well  assured  that  God 
only  could  forgive  his  sin  ;  and  hence,  in  the  text,  he  sincerely  and  fervently 
prays,  "  O  Lord,  pardon  mine  iniquity,  for  it  is  great."  Faithful  prayer  is 
a  sure  evidence  of  true  penitence,  and  is  essentially  connected  with  the  attain- 
ment of  mercy,  and  every  spiritual  blessing,  Psa.  li.  1  :  Ezek.  xxxvi.  37. 
When  Jesus  Christ  apprehended  Saul  of  Tarsus,  he  assured  Ananias  of  the 
fact  of  his  repentance,  by  emphatically  declaring,  "Behold,  he  prayeth." 
And  when  the  penitent  publican  went  up  to  the  temple  to  pray,  he  devoutly 
exclaimed,  "  God  be  merciful  to  me  a  sinner  ;  and  went  down  to  his  house 
justified."  Penitential  prayer  is  always  characterized  by  sincerity  of  heart — 
humility  of  mind — agony  of  spirit — and  fervency  of  manner. 

3.  The  language  of  humble  confidence.  The  royal  suppliant  was  un- 
doubtedly acquainted  with  the  appointed  method  of  salvation  ;  and  implicitly 
confided  in  the  mercy  and  goodness  of  God,  for  the  remission  of  his  sins. 
He  was  therefore  believingly  induced  to  call  on  the  name  of  the  Lord,  in  full 
expectation  of  obtaining  «he  blessing  requested.  Prayer  always  supposes  a 
measure  of  confidence  in  the  Being  addressed,  and  an  encouraging  hope  of 
succeeding  in  the  object  desired.  Such  a  reverential  boldness  is  highly  neces- 
sary when  we  approach  the  throne  of  grace,  to  solicit  mercy  to  pardon,  "and 
find  grace  to  help  in  time  of  need,"  Heb.  x.  19 — 22.  This  appears  to  have 
been  the  devout  state  of  the  Psalmist's  mind,  when  he  presented  the  prayer 
in  the  text,  which  also  includes, 

III.  An  argument  urged  to  obtain  success  ; — "  For  thy  name's  sake, 
O  Lord,"  &,c.  This  plea  is  peculiarly  appropriate  and  emphatic ;  and  may 
be  regarded  as  suggesting,  that, 

1.  The  pardon  of  sin  displays  the  glory  of  the  divine  perfections.  God's 
name  signifies  his  nature  ;  and  this  intimates  that  David  expected  forgiveness, 
solely  on  the  ground  of  his  infinite  mercy  and  goodness.  And  if  it  be  the 
glory  of  a  man  to  pass  over  a  transgression,  it  is  surely  much  more  to  the 
glory  and  honor  of  God,  to  "  pass  by  the  transgression  of  the  remnant  of 
his  heritage,  because  he  delighteth  in  mercy."  By  the  sovereign  act  of  par- 
don, through  the  scheme  of  redemption,  the  glorious  character  of  the  Deity 
is  eminently  displayed,  as  a  God  of  essential  justice,  holiness,  goodness, 
faithfulness,  and  love,  Rom.  iii.  25,  26;  1  John  i.  9.  The  perfections  of 
Jehovah  equally  co-operate  and  perfectly  harmonize,  in  redeeming  and  sav- 
ing sinners,  Psa.  lxxxv.  10.  "  Who  then  is  a  God  like  unto  thee,  that  par- 
doneth  iniquity,  and  retaineth  not  his  anger  for  ever  ?" 

2.  The  pardon  of  sin  demonstrates  the  efficacy  of  Christ's  atonement. 
We  are  assured,  that  "  without  shedding  of  blood  there  is  no  remission." 
And  hence  the  Jewish  sacrifices  were  emblematic  types  and  shadows  of  the 
sacrificial  death  of  the  "  Lamb  of  God,  which  taketh  away  the  sin  of  the 
world."  Pardon  therefore  originates  in  divine  love,  and  is  procured  by  vir- 
tue of  Christ's  sufferings  and   mediation,  Luke  xxiv.  46,  47  ;  1  John  ii.  1,  2. 


THE    WAY    OF    SALVATION.  399 

But  a  personal  apprehension  of  his  precious  blood  by  faith,  is  necessary  to 
obtain  an  experimental  realization  of  his  redeeming  benefits,  Gal.  ii.  20 
Believers  thus  individually  prove,  that  "  Christ  our  passover  is  sacrificed  for 
us  ;  in  whom  we  have  redemption  through  his  blood,  even  the  forgiveness 
of  our  sins." 

3.  The  pardon  of  sin  exemplifies  the  truth  of  the  sacred  scriptures.  The 
liOrd,  throughout  hi^  word,  solemnly  engages,  fully  to  absolve  the  guilt  of 
returning  penitents,  Exod.  xxxiv.  6,  7;  Isa.  i.  18  ;  Acts  xiii.  38,  39.  He  is 
ever  ready  to  forgive,  and  waits  that  he  may  be  exalted,  and  glorified  in  our 
salvation.  The  truth  of  his  promise  is  happily  realized  by  all  the  subjects 
of  pardoning  mercy,  who  -'believe  with  the  heart  unto  righteousness." 
They  faithfully  credit  his  declarations,  trust  in  his  goodness,  and,  through  the 
pardon  of  sin,  actually  experience  that  "  all  his  promises  are  yea  and  amen 
in  Christ  Jesus." 

In  conclusion,  we  may  warn  the  careless — encourage  the  penitent — and 
congratulate  the  saints,  who  have  received  "  the  knowledge  of  salvation,  by 
the  remission  of  their  sins." 


THE  PENITENTIAL  SACRIFICE. 

€» Psalm  li.  17. — The  sacrifices  of  God  arc  a  broken  spirit ;  a  broken  and  a  contrite  heart,  oh 
God,  thou  wilt  not  despise.     (Pr.) 

David,  deeply  humbled  for  his  sin,  compares  his  present  state  of  mind  to 
a  sacrificial  victim,  ready  to  be  offered  upon  the  altar.  Such  victims  were 
separated  from  the  flock  or  herd,  and  set  apart  for  God.  The  penitent  also 
separates  himself  from  customary  intercourse,  and  mourns  apart.  He  no  lon- 
ger considers  himself  as  his  own,  but  the  Lord's  ;  to  whom  he  now  dedicates 

himself,  by  a  solemn  and  voluntary  devotion.    Psa.  iv.  3.    Rom.  xii.  1. 

And  as  the  typical  sacrifices  were  put  to  death,  in  order  to  their  being  offer- 
ed ;  so  the  penitent  becomes  dead  to  the  world,  and  dead  to  sin,  and  is  cruci- 
fied together  with  Christ. The  legal  sacrifices  were  reiterated,  year 

by  year,  and  day  by  day,  Heb.  x.  11.  So,  though  there  may  be  special  oc- 
casions for  repentance  as  in  the  case  of  David ;  yet  the  sacrifice  of  a  broken 
heart,  and  of  a  contrite  spirit,  must  be  the  daily  offering  of  every  sinner  who 
seeks  acceptance  with  God. 

I.  Enquire  what  is  included  in  this  spiritual  sacrifice. 

A  broken  and  a  contrite  spirit  is  not  merely  one  that  is  distressed,  nor  one 
that  is  distressed  for  sin.  Rachel  was  distressed  for  her  children,  and  Micah 
about  his  gods ;  but  it  had  nothing  to  do  with  true  repentance.  Cain  and  Ju- 
das sunk  into  despair,  from  a  sense  of  guilt  and  wretchedness  ;  but  in  them 
it  was  that  kind  of  sorrow  which  worketh  death,  and  not  that  repentance 
which  is  unto  life.     2  Cor.  vii.  10. 

1.  A  truly  contrite  spirit  is  deeply  affected  with  the  evil  of  sin,  as  it  dis- 
honors God,  and  is  injurious  to  ourselves  and  others. This  is  exem- 
plified in  the  case  of  the  Prodigal,  Luke  xv.  21  :  in  the  case  of  the  Publican, 
Luke  xviii.  13  :  and  in  that  of  David  in  the  context,  ver.  4. The  con- 
viction of  such  a  penitent  is,  that  he  has  ruined  himself,  beyond  the  power 
of  the  whole  creation  to  redeem ;  that  if  God  should  utterly  destroy  him,  the 


400  THE    WAY    OF    SALVATION. 

sentence  would  be  just ;  and  if  saved  it  must  be  of  unbounded  grace  and  love. 
Ephes.  ii.  4,  5. A  broken  spirit  is  deeply  contrite,  and  almost  in  dan- 
ger of  being  swallowed  up  of  grief.     Psa.  xxxviii.  3,  4;  2  Cor.  ii.  7. 

2.  A  contrite  spirit  groans  under  the  burden  of  inherent  corruption,  as 

well  as  of  sins  actually  committed  :  ver.  5,  0. A  true  penitent  is  made 

to  know  the  plague  of  his  own  heart,  and  to  cry  out  for  deliverance.  Rom. 
vii.  23,  24.  Hence  some  christians,  after  they  have  attained  to  a  good  hope 
through  grace,  and  walked  humbly  with  God  for  many  years,  complain  more 
bitterly  than  ever  of  indwelling  sin,  and  can  find  no  relief  but  in  the  atoning 
blood.  Those  who  seek  justification  from  their  own  sanctification,  invert  the 
order  of  the  gospel ;  and  it  is  impossible  that  imperfect  obedience  should 
yield  perfect  peace. 

3.  A.  broken  and  contrite  spirit  trembles  at  the  least  indications  of  divine 

displeasure. Not  only  judgments  inflicted,  but  judgments  threatened 

or  only  apprehended,  fill  it  with  dismay.     Isa.  lxvi.  2  ;  Psa.  cxix.  120. ■ 

A  true  penitent  trembles  more  at  God's  word  than  others  do  at  his  rod.  2 
Chron.  xxxiv.  18,  27  ;  Job  xxxi.  33. 

4.  A  broken  spirit  patiently  submits  to  the  severest  chastisements,  and  will 
bear  the  indignation  of  the  Lord,  from  a  conviction  of  having  deserved  it,  and 

from  the  hope  of  future  deliverance.     Mic.  vii.  9. When  God  smites, 

the  penitent  also  smites,  and  is  at  all  times  disposed  to  take  part  with  God 
against  himself.  He  giveth  his  cheek  to  him  that  smiteth  him,  and  putteth 
his  mouth  in  the  dust.     Lam.  iii.  29,  30;  Jer.  xxxi.  18,  19. 

II.    God's  gracious  acceptance  of  such  a  sacrifice. 

This  is  expressed  negatively ;  "  a  broken  and  a  contrite  spirit,  oh  God, 
thou  wilt  not  despise."  It  is  so  worthless  in  itself,  consisting  of  nothing  but 
the  groans  and  tears  of  a  broken-hearted  penitent,  that  he  might  well  despise 
it ;  but  he  will  not.  It  is  presented  with  so  many  imperfections,  and  in  a 
manner  so  unworthy  of  his  notice,  that  he  might  reject  both  the  offerer  and 
his  sacrifice  ;  but  he  will  not — 

1.  Because  he  delights  more  in  shoiving  mercy,  than  in  whole  burnt  offer- 
ings or  sacrifices.  If  he  accepted  the  sacrifices  under  the  law,  it  was  only  as 
they  pointed  to  the  great  atonement  to  be  made  in  the  end  of  the  world,  and 
as  they  were  accompanied  with  the  penitential  confessions  of  the  offerer. 
And  now  especially,  as  these  outward  sacrifices  have  ceased,  he  will  accept 
that  which  is  spiritual.      1  Pet.  ii.  5. 

2.  The  sacrifices  of  a  broken  heart,  offered  up  in  the  name  of  Jesus,  can- 
not fail  to  be  accepted,  because  they  are  perfumed  with  his  incense,  and  pre- 
sented through  his  intercession.     Ephes.  i.  6;  Rev.  viii.  4. 

3.  God  has  made  many  promises  to  the  humble  and  the  contrite,  and  has 
testified  his  acceptance  of  them  and  of  their  offering.  Psa.  xxxi.  20,  cxlvii. 
3;  Isa.  lvii.  13.  See  the  case  of  Ephraim,  Jer.  xxxi.  20;  of  the  Publican, 
Luke  xviii.  14  ;  and  of  the  woman  that  was  a  sinner,  vii.  50. 

Let  then  the  trembling  soul  be  comforted:  God  will  not  despise  the  day  of 
small  things,  nor  let  us  desnise  it.     Matt,  xii:  20. 


THE    WAY    OF    SALVATION.  401 

INVITATION  TO  ENLARGED  PRAYER. 
Psalm  Ixxxi.  10. — Open  thy  mouth  wide,  and  I  will  fill  it.     (Pr.) 

It  was  a  heathen  practice  to  worship  the  sun  and  the  moon;  the  former  at 
the  time  of  its  rising,  and  the  latter  at  the  time  of  its  change.  Hence  some 
have  thought,  that  God  appointed  the  time  of  the  new  moon  for  the  worship 
of  his  courts,  in  order  to  counteract  the  species  of  idolatry. 

This  psalm  seems  to  have   been  composed  for  the  feast  of  the  now  moon, 

and  perhaps  for  the  lirst  new  moon  in  the  year. This  expostulation 

in  ver.  8,  9,  is  very  tender:  the  consideration  by  which  it  is  enforced  is  what 
God  had  done,  and  what  he  would  still  do  for  his  people.  If  he  were  insuf- 
ficient, they  might  seek  after  a  "  strange  god  :"  otherwise  they  were  without 
excuse. 

The  -'opening  of  the  mouth,"  may  either  allude  to  children  who  cry  for 
food,  or  to  one  who  asks  a  favor;  and  it  teaches  us  that  God  is  able  to  fulfil 
our  most  enlarged  desires. 

I.  Explain  the  exhortation. 

"  Open  thy  mouth  wide,"  that  is,  ask  much,  and  God  will  give  it:  expect 
much  from  him,  and  you  shall  not  be  disappointed. 

1.  Be  not  content  with  temporal  blessings,  but  ask  for  those  which  are 
spiritual  and  eternal.  It  is  not  unlawful  to  desire  the  good  things  of  life,  but 
they  are  not  chiefly  to  be  desired.  Any  one  spiritual  blessing  is  of  far  greater 
magnitude  than  the  whole  world  ;  and  if  we  would  enjoy  these,  we  must  open 

our  mouth  wide. To  ask  for  these  is  to  desire   God   for  our  portion  : 

it  is  to  ask  for  an  interest  in   his  heart,  and  not  merely  to  the  bounty  of  his 

hand,  but  ior  that  which  shall  endure   for  ever. For  example,  do  not 

be  content  with  a  reprieve  from  punishment,  but  ask  for  pardon.  Do  not  ask 
for  what  is  not  promised,  for  that  you  may  never  have  ;  but  for  what  is  pro- 
mised, that  you  may  have  abundantly. Do  not  ask  for  such  a  kind  of 

righteousness,  and  for  so  much  religion  as  may  pass  before  men  ;  but  for  that 

in  which  you  may  stand  before  God. Do  not  so  much  desire  to  be 

delivered  out  of  trouble,  as  to  get  good  by  it. 

2.  Be  not  satisfied  with  a  small  degree  of  religion,  but  aspire  after  and 
pray  for  much ;  much  of  the  power  and  much  of  the  comfort  of  it.  He  that 
desires  so  much  religion  as  may  carry  him  to  heaven,  will  never  come  there 
at  all.     The  Lord  taketh  pleasure  in  them  that  fear  him,  in  them  that  hope  in 

his  mercy. Pray  not  only  for  that  faith  which  is  saving,  but  for  that 

which  is  strong,  giving  glory  to  God.  Not  only  for  that  love  which  is  sin- 
cere, but  for  that  which  abounds  in  all  knowledge,  and  in  all  judgment.  Phil. 
i.  9.  Desire  to  have  not  only  peace  with  God,  but  holy  freedom  and  intimate 
communion  with  him.      1  John  i.  3. 

3.  Let  us  pray  not  only  for  those  things  which  concern  our  own  souls,  but 
also  for  the  good  of  the  souls  of  others  ;  for  the  good  of  the  cause  of  Christ, 

and  his  kingdom  at  large. Keep  not  silence,  and  give  him  no  rest, 

until  he  establish  and  make  Jerusalem  a  praise  in  the  earth.  Isa.  lxii.  6,  7. 
Ask  to  be  blessed  in  the  blessedness  of  God's  chosen,  and  to  see  the  good 
of  his  nation.  Seek  the  salvation  of  others,  and  you  will  find  your  own. 
Psa.  cvi.  4,  5. 

4.  Ask  all  in  faith.  Faith  in  the  divine  promises  is  of  great  importance  in 
enlarged  prayer.  Much  of  our  coldness  arises  from  unbelief:  if  we  believe, 
we  shall  receive.     John  xv.  7. 

51 


402  THE    WAY    OF    SALVATION. 

II.  Enforce  the  exhortation. 

Consider  what  need  there  is  for  enlarged  prayer,  and  why  we  should  open 
our  mouths  wide  in  seeking  God; — 

1.  Our  wants  are  very  great  and  pressing.  We  are  immortal,  guilty,  dy- 
ing creatures.  Think  of  what  we  are  capable  of  suffering  and  enjoying.  An 
eternity  of  bliss  or  woe  is  before  us  :   we  are  candidates  for  the  one,  and  if 

we  miss  it,  we  fall  into  the  other. How  important  and  interesting  is 

our  situation :  we  are  walking  as  it  were  on  a  narrow  bridge,  with  an  un- 
fathomable gulf  on  either  side.  Crowns  of  glory  are  before  us,  and  the  pit 
of  perdition  is  beneath  us. 

2.  Great  as  our  wants  are,  they  are  not  too  great  for  God  to  supply. 

His  heart  is  large  and  he  will  give  us  according  to  his  riches  in  glory.  Phil. 
iv.  19.     Open  thy  mouth  wide,  and  he  will  till  it. 

We  may  judge  of  the  liberality  of  another,  partly  by  his  words,  if  he  be 
faithful,  and  partly  by  his  actions  :  and  in  this  way  we  may  know  something 

of  the  divine  beneficence. His  promises  are  a  faithful  index  to   his 

heart,  and  these  are  exceedingly  great  and  precious.  "I  will  be  their  God: 
their  sins  and  iniquities  will  I  remember  no  more:  I  will  never  leave  them 
nor  forsake  them."  Psa.  xlviii.  14;  Isa.  xli.  10.  We  may  also  know  what 
God  will  do  for  them  that  ask,4>y  what  he  has  done  already.  Consider  what 
he  did  of  old  for  the  Patriarchs,  and  for  Israel :   how  he  pardoned,  blessed, 

and  saved  them. But  more  still  since  then,  in  the  gift  of  his  Son:  and 

how  shall  he  not  with  him  also  freely  give  us  all  things.     Rom.  viii.  32. 

3.  The  redemption  of  Christ  Jesus  is  also  large.  By  it  provision  is  made 
for  all  our  wants,  and  a  medium  for  the  conveyance  of  every  blessing.  On 
this  ground  it  was  that  our  Lord  encouraged  his  disciples  to  ask  largely  in  his 
name.  John  xvi.  23,  24. The  love  of  God  to  sinners  wanted  a  me- 
dium by  which  to  express  itself,  like  the  soul  of  David  towards  Absalom  ; 
and  the  sufferings  of  Christ  as  our  substitute  sufficiently  proved,  that  God 

was  the  enemy  of  sin,  while  he  was  the  sinner's  friend.     Rom.  iii.  26. 

Divine  love  also  wanted  something  worthy  of  being  rewarded.  God  would 
have  given  us  eternal  life,  but  there  was  nothing  to  justify  its  bestowment. 
Man  by  sin  became  utterly  unworthy  :  but  in  Jesus  he  is  well  pleased  :  let 
us  therefore  come  boldly  in  his  name.  Ephes.  iii.  12  ;  Heb.  iv.  16.  If  we 
receive  and  enjoy  but  little,  it  is  because  we  ask  but  little,  and  do  not  ask  in 
faith.     James  iv.  2,  3.     1  John  v.  14. 


THE  GOOD  OLD  WAY. 

Jeremiah  vi.  16. — Tims  saith  tlie  Lord,  Stand  ye  in  the  ways,  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall  find  rest  for  your  souls. 

It  is  the  Lord  that  speaks  in  our  text,  and  when  he  speaks,  it  is  both  our 
duty  and  interest  to  obey  his  voice.  It  is  our  duty;  for  he  is  our  rightful 
governor:  "It  is  he  that  hath  made  us,  and  not  we  ourselves;  we  are  his 
people,  and  the  sheep  of  his  pasture."  His  hands  have  made  and  fashioned 
us,  and  we  should'  therefore  pray  for  understanding  that  we  may  learn  his 
commandments.  It  is  our  interest  to  obey  the  Lord ;  because  the  way  of 
holy  obedience  is  the  only  way  to  escape  eternal  misery:  "for  unto  them 
that  are  contentious,  and  obey  not  the  truth,  but  obey  unrighteousness,  indig- 


THE    WAY    OF    SALVATION.  403 

nation  and  wrath,  tribulation  and  anguish"  will  be  certainly  rendered  by  the 
righteous  Judge  of  all.  To  obey  the  Lord  is  also  conducive  to  our  happi- 
ness ;  for  he  is  the  Lord  our  God,  who  teaches  us  to  profit;  and  in  conse- 
quence of  hearkening  to  his  commandments,  our  peace  will  flow  as  a  river. 
The  work  of  righteousness  is  peace  ;  and  all  the  ways  of  wisdom  are  wavs 
of  pleasantness.  This  is  confirmed  by  the  declaration  in  our  text,  "Stand 
ye  in  the  way,  and  see,"  &c.  That  we  may  seek  and  find  the  rest  thus  pro- 
mised, let  us  consider, 

I.  The  Way  iiekr  recommended.      Here  observe, 

1.  The  ivay  itself;  called  the  good  old  way.  This  cannot  be  the  way  of 
the  wicked  ;  for  their  Way  is  not  a  good  one,  Ps.  xxxvi.  4,  Neither  is  it  the 
way  of  peace  and  rest,  Isa.  lvii.  20,  21.  It  must  be  the  way  of  Scriptural 
piety;  that  way  prescribed  by  God  in  his  word,  Ps.  cxix.  1,  165.  This  way, 
we  find  represented  by  St.  Paul  as  comprising,  "faith  that  worketh  by  love," 
Gal.  v.  6.  Faith  in  Christ,  or  receiving him  in  all  his  offices,  as  our  Teach- 
er, Sovereign,  Redeemer,  and  Benefactor,  Matt,  xi.28— 30;  John  i.  12;  and 
walking  in  him  as  we  have  received  him,  Col.  ii.  6.  And  love  as  the  fruit 
and  effect  of  this  faith,  1  Tim.  i.  5.  This  charity  includes  love  to  God  and 
all  mankind,  Matt.  xxii.  36 — 39.  And  this  love  is  the  sum  of  all  God's  mo- 
ral precepts,  Rom.  xiii.  10;  Matt.  xxii.  40. 

2.  This  course  of  faith  and  love  is  called  a  ivay.  It  is  so  called,  be- 
cause it  leads  to  the  enjoyment  of  eternal  life,  Matt.  vii.  14  ;  Ps.  xxxiv.  34. 
It  is  the  certain  way  to  eternal  life,  Rom.  ii.  7;  Ps.  lxxxiv.  11. — And  it  is 
the  only  way  to  eternal  life,  Heb.  xii.  14  ;   Matt.  vii.  21. 

3.  It  is  called  the  old  ivay.  This  it  certainly  is  with  regard  to  us,  because 
it  is  at  least  as  old  as  the  reformation.  This  is  incontestable,  when  we  ap- 
peal to  the  history  and  the  writings  of  all  our  most  renowned  divines,  through 
whose  instrumentality  the  reformation  was  so  happily  effected. — It  is  as  old 
as  Christianity.  This  is  evident  from  the  doctrine  of  our  Lord  himself, 
John  xiv.  1,  and  xv.  12,  and  of  all  his  apostles.  Witness  Paul,  in  those 
passages  above  referred  to ;  Peter,  2  Pet.  i.  5 — 7 ;  and  John,  1  John  iii.  23. 
It  is  as  old  as  the  Mosaic  dispensation:  For  Moses  himself  was  actuated  by 
faith,  Heb.  xi.  24 — 27.  And  he  repeatedly  taught  the  way  of  love,  both  to- 
wards God  and  man,  Dent.  vi.  45;  Lev.  xix.  18. — It  is  as  old  as  the  patriar- 
chial  ages;  as  the  days  of  Noah,  Heb.  xi.  7;  as  the  days  of  Enoch,  Gen.  v. 
24  ;  Heb.  xi.  5  ;  as  the  days  of  Adam,  Heb.  xi.  4.  And  it  must  have  been 
as  old  even  as  the  days  of  Adam,  when  in  a  state  of  innocence :  for  he  was 
made  upright,  Eccles.  vii.  29;  and  as  such,  he  could  not  but  believe  in  God 
and  love  him. 

4.  7/  is  called  the  good  ivay:  and  this  it  evidently  is,  because  those  who 
zoalk  in  it  are  good,  James  iii.  17 ;  Eph.  v.  8,  9. — Because  those  who  walk 
in  it  do  good.  They  prove  general  blessings  to  their  families,  Dent.  v.  29; 
to  their  country,  Proverbs  xiv.  34;  and  to  the  world  at  large.  Matt.  v.  13, 
14. — And  because  the  ivay  itself  is  good.  It  is  good  in  its  origin,  being 
prescribed  by  infinite  goodness,  Ps.  cxliii.  10;  and  it  is  good  in  its  tendency, 
leading  to  the  happiest  results,  Prov.  xix.  23.  That  we  may  enjoy  the 
benefits  of  this  way,  let  us  consider 

II.   God's  commands  respecting  it.      "Stand  ve  in  the  ways,"  <fcc. 

1.  Stand  ye  in  the  ways  and  see.  In  this  part  of  God's  counsel,  some 
facts  are  assumed,  and  some  duties  are  enjoined. — Some  facts  are  evidently 
assumed:  as  that  though  there  is  but  one  good  way,  yet  there  are  many  evil 
ways ;  for  instance,  there  are  the  ways  of  open  and  secret  sin,  of  irreligion, 
of  self-confidence,  formality,  and  apostacy. — That  all  mankind  by  nature  are 


404  THE    WAY    OF    SALVATION. 

walking  in  some  evil  ways,  Isa.  liii.  6. — That  we  are  naturally  ignorant  of 
the  good  old  way,  Jer.  x.  23. — And  that  in  the  use  of  proper  means  we  are 
capable  both  of  discovering  it,  and  walking  in  it.  Hence  we  find  in  this 
counsel — Some  duties  evidently  enjoined.  "  Stand  ye  in  the  ways  and  see." 
Stand;  make  an  immediate  pause  for  the  purpose  of  consideration,  Hag.  i. 
5. — And  see;  seriously  exambie  in  what  way  you  are  walking.  Is  it  in  the 
way  of  outward  or  secret  sin  ?  or  irreligion  ?  or  self-confidence  ?  or  formality  ? 
or  apostacy  ?  "Let  every  man  prove  his  own  work,"  2  Cor.  xiii.  5.  Ob- 
serve well  the  tendency  of  every  evil  way.  Look  before  you,  and  consider 
whither  it  leads  ;   it  ends  in  death,  Rom.  vi.  21. 

2.  Ask  for  the  old  paths  :  where  is  the  good  way? — Inquire — By  search- 
ing the  scriptures,  John  v.  39.  This  is  the  map  that  describes  it. — By 
asking  direction  of  God;  who  is  ready  to  give  it,  James  i.  5 ;  Prov.  ii.  3-5. 
By  associating  ivi/h  the  pious;  who  are  walking  in  it,  Prov.  xiii;  20. 

3.  Jlnd  walk  therein.  This  command  requires  you — To  get  into  it.  Do 
not  remain  out  of  it  by  delay,  Job  xxii.  21  ;  and  xxxvi.  18.  Do  not  stop 
short  of  it,  by  resting  in  deficient  attainments  :  as  merely  talking  of  it,  think- 
ing aright  concerning  it,  and  desiring  it.  Get  into  it,  by  coining  to  Christ  as 
he  invites  you,  Matt.  ii.  29  ;  and  by  coming  to  God  by  him,  John  xiv.  6; 
Heb.  vii.  25. —  To  keep  in  it,  by  steadfast  resistance  of  temptation,  1  Pet.  v. 
8,  9  :  Luke  xxi.  36. — And  to  go  forward  in  if,  by  improving  in  piety,  2 
Cor.  vii.  1  ;  2  Pet.  i.  5 — 11.  Having  considered  God's  command  respect- 
ing this  way,  observe  • 

III.  The  promise  by  which  he  encourages  us  to  obey  him  : — "And  ye 
shall  find  rest  for  your  souls."      Here  observe, 

1.  The  blessing  promised; — "Rest  for  your  souls."  Best — gracious  rest 
in  this  world; — from  the  anguish  of  guilt,  Isa.  xii.  5  ; — from  the  oppression 
of  Satan,  Matt  xi.  28; — from  tormenting  fears,  Ps.  xxxiv.  4: — from  inward 
defilement,  John  xv.  2  ;  1  John  i.  9  ; — ami  rest  in  the  pleasant  service  of  a 
beloved  master,  Matt.  xi.  30  ;  1  John  v.  3. —  Glorious  rest  in  heaven,  Heb 
iv.  9; — from  all  temptation,  Job  iii.  17:  from  all  suffering,  Rev.  xxi.  4: — 
and  from  all  danger,  Matt.  vi.  20. — Rest  for  your  souls.  Rest  attended  with 
consciousness  of  enjoyment  in  this  life,  Rom.  viii.  1,  2;  and  after  death, 
Rev.  vii.  14,  17.  Rest,  such  as  your  souls  require,  because  it  is  eternal, 
Ps.  xvi.  11. 

2.  The  certainty  of  our  obtaining  it; — "  Ye  shall  find  rest  for  your 
souls."  On  your  seeking  it  as  God  requires,  it  is  certain, — from  God's  all- 
sufficiency:  he  who  promises  it  is  the  Lord,  who  has  it  to  give,  Gen.  xiv. 
22. — From  his  kindness:  he  calls  you  to  enjoy  it,  Isa.  xiv.  19; — and  from 
his  truth :  he  engages  that  you  shall  find  it,  1  Thess.  v.  24. 

Application. 

These  words  show  us  the  falsehood  of  some  common  objections  to  a 
course  of  piety; 

1.  "  That  this  strict  religion  is  a  new  way!"  No,  it  is  the  old  way  :  sin 
is  the  new  way,  devised  by  Satan,  for  the  purpose  of  leading  men  to  hell. 

2.  That  it  is  an  injurious  way,  unfavorable  to  the  interests  of  man- 
kind /"  No,  it  is  the  good  way,  and  most  highly  beneficial,  1  Tim.  iv.  8  ; 
Prov.  xii.  36. 

3.  "  That  it  is  a  melancholy  way  J"  No,  it  is  the  way  of  peace  and  rest: 
peace  through  life,  Luke  i.  78,  79;  peace  in  death,  Ps.  xxxvii;  and  rest  for 
ever,  Rev.  xiv.  12. 


THE    WAY    OF    SALVATION.  405 

THE  VITAL  EFFICACY  OF  FAITH. 

James  ii.  26. — For  as  the  body  without  the  spirit  is  dead,  so  faith  without  works  is  dead 

also.     (Sk.) 

Tun  subject  of  discussion  in  this  chapter,  is  the  practical  tendency  of 
genuine  faith.  It  appears  that  many  persons  in  the  apostolic  aire  perverted 
the  doctrines  of  the  gospel.  Though  ihev  professed  to  embrace  Christianity, 
their  faith  did  not  produce  the  fruits  of  a  holy  life  and  heavenly  conversation. 
The  apostle,  therefore,  shows  them  the  utter  insufficiency  of  such  an  empty 
profession;  and  the  absolute  necessity  of  that  faith  which  invariably  demon- 
strates the  genuineness  of  its  character  by  the  efficacy  of  its  influence.  He 
faithfully  reproves  them  for  their  unjust  partiality,  and  affectionately  incul- 
cates the  practice  of  piety  as  the  result  of  unfeigned  faith.  And  to  enforce 
this  impressive  doctrine,  he  appeals  to  certain  well  known  examples  of  faith 
and  obedience.  He  distinctly  specifies  Abraham  and  Rahab,  who  evinced 
the  reality  of  their  faith  by  their  works:  the  former,  "  when  he  offered  Isaac 
his  son  upon  the  altar;"  and  the  latter,  when  at  the  peril  of  her  life  she  con- 
cealed the  Jewish  spies.  From  these  premises  the  apostle  draws  the  inter- 
esting conclusion  in  the  text; — "For  as  the  body  without  the  spirit,"  &c. 
These  words  bring  before  us  the  subject  of  christian  faith,  and  sufo-est  to 
our  consideration  the  necessity  of  its  possession, — the  excellency  of  its  cha- 
racter.— and  the  efficacy  of  its  principle. 

I.  The  necessity  of  its  possession.  This  the  apostle  assumes:  nor  does 
he  enter  into  any  general  description  of  its  abstract  nature.  He  simply  re- 
presents it  as  an  essential  and  vital  principle  of  genuine  piety,  which  dis- 
plays the  reality  of  its  existence  by  the  purity  of  its  influence.  And  as  the 
spirit  is  necessary  for  tin?  existence  of  the  body,  so  faith  is  indispensable  to 
the  possession  of  pure  and  undented,   religion.     And  hence, 

1.  It  ia  a  duly  divinely  required.  It  is  the  very  foundation  and  principle 
of  vital  godliness.  The  existence  and  perfections  of  the  Deity,  demand  its 
vigorous  exercise:  for  without  faith  it  is  impossible  to  love  or  please  God, 
Heb.  xi.  6.  The  written  revelation,  also,  of  his  will,  is  the  ground  and 
rule  of  living  faith;  and  enjoins  it  as  the  indispensible  duty  of  mankind,  2 
Chron  xx.  20;  John  vi.  28,  29,  xx.  31  ;  1  John  iii.  23.  And  whatever  is 
commamled  by  (rod.  is  unquestionably  the  incumbent  obligation  and  reason- 
able service  of  his  intelligent  creatures  ;  for  he  requires  nothing  but  what  is 
perfectly  wise,  "holy,  just,  and  good." 

2.  It  is  the  onhj  Way  of  salvation.  We  are  condemned  by  the  law  as 
transgressors  ;  and  we  cannot  escape  its  final  penalties,  by  any  thing  that  we 
can  do  or  suffer,  Rom.  iii.  19,  20;  But  Christ  hath  redeemed  us  from  the 
curse  of  the  law,  being  made  a  curse  for  us."  He  is  therefore  the  way  to 
the  Father,  and  tin;  Only  medium  of  salvation,  John  xiv.  6;  1  Cor.  i.  30. 
But  it  is  only  by  faith,  that  we  can  realize  an  interest  in  him  as  our  Saviour; 
"He  that  believeth  not  is  condemned  already,"  Mark  xvi.  10;  John  iii.  16 
— 18;  Acts  x.  43,  xvi.  30,  31.  Some,  however,  have  thought  that  there  is 
a  manifest  opposition  between  St.  Paul  and  St.  Jameson  this  subject;  but 
this  cannot  exist  in  reality,  because  they  both  wrote  by  the  inspiration  of  the 

s;ini*>  spirit.     Hut  in  describing  the  sa doctrine  under  different  views  and 

circumstances,  they  naturally  adopted  a  different  mode  of  expression,  while 
they  maintained  perfeci  unity  of  sentiment,  Rom.   iv.  3  ;  James  ii.  23. 

'J.  ft  is  an  essential  property  of  religion.  It  is  the  most  distinguishing 
principle    of  Christianity,    and    the    distinctive    character   of    the  righteous. 


406  THE    WAY    OF    SALVATION. 

Without  faith  all  external  professions  and  ceremonies  are  vain,  Gal.  v.  6.  It 
is  necessary  for  the  attainment  of  every  spiritual  blessing-,  and  the  perform- 
ance of  every  christian  duty,  "  for  whatsoever  is  not  of  faith  is  sin."  It  is 
connected  with  every  hallowed  principle,  disposition,  enjoyment,  and  prac- 
tice; and  is  the  very  life,  spirit  and  energy  of  personal  religion,  which  is 
significantly  called,  "the  work  and  profession  of  faith."  And  as  closely 
connected  with  the  necessity  of  this  gracious  principle,  we  must  consider, 

II.  The  excellency  of  its  character.  This  is  evident  from  the  scrip- 
tures in  general,  and  especially  from  the  testimonies  of  Jesus  Christ  and  his 
apostles.  It  is  emphatically  called  "  precious  faith,"  and  exceeding  great 
and  glorious  things  are  spoken  of  it  in  the  inspired  memorials  of  the  saints. 
In  this  chapter,  St.  James  admirably  describes  it  as  a  principle  of  inestima- 
ble value,  and  the  distinguishing  excellence  of  our  holy  religion.  And  this 
will  appear,  if  we  observe, 

1.  Faith  is  divine  in  its  Jluthor.  It  is  not  the  mere  effort  of  reason;  it 
is  the  special  gift  of  God's  grace,  Eph.  ii.  8;  Col.  ii.  12.  He  reveals  the 
object — enjoins  the  duty — imparts  the  power — and  inspires  the  grace  of  l'aith. 
But  still  it  is  a  personal  act  of  the  mind,  by  which  we  credit  divine  truth — 
embrace  the  Saviour — and  obtain  salvation.  No  man  can  believe  without 
supernatural  aid;  but  by  the  ability  which  the  Lord  bestows,  the  obedient 
penitent  "  believes  with  the  heart  unto  righteousness,"  and  continues  com- 
ing, trusting,  and  "looking  unto  Jesus,  the  author  and  finisher  of  faith," 
Heb.  xii.  2. 

2.  Faith  is  vigorous  in  its  operations.  It  is  not  an  empty  notion,  but  a 
living  principle.  This  distinction  is  very  important,  and  is  clearly  described 
by  our  apostle,  ver.  18-20.  It  is  possible  to  have  many  general  notions  and 
speculative  opinions  in  religion,  when  we  are  utterly  destitute  of  living 
faith.  When  faith  is  merely  notional,  it  is  fruitless;  but  when  it  is  genuine, 
it  produces  the  most  gracious  effects.  As  a  principle  of  spiritual  life,  it 
quickens  all  the  powers  of  the  soul,  and  brings  them  into  constant  exertion, 
Gal.  ii.  20.  It  grasps  the  Deity — lays  hold  on  the  Saviour — renders  him 
precious  to  the  soul — embraces  the  divine  promises — resists  evils  and  temp- 
tations— promotes  stability  and  diligence — and  endures  tribulations,  as  "  see- 
ing him  who  is  invisible,"  2  Cor.  v.  7;  Heb.  x.  38. 

3.  Faith  is  consoling  in  its  prospects.  It  looks  not  at  the  things  which 
are  seen,  but  at  those  things  which  are  not  seen.  It  is  accompanied  with  a 
consciousness  of  the  divine  favor,  and  an  assurance  that  "all  things  will  work 
together  for  our  good."  It  affords  consolation  under  every  trial,  and  enables 
the  christian  to  "glory  in  tribulations."  It  far  exceeds  the  glimmering  rays 
of  reason,  and  mysteriously  penetrates  and  grasps  the  invisible  realities  of 
immortal  bliss,  2  Cor.  v.  1  ;  1  Pet.  i.  8,  9.  Faith  thus  cheers  the  mind,  en- 
courages the  hope,  and  animates  the  pursuit,  of  the  believer,  and  supplies  the 
place  of  present  vision,  by  becoming  "the  subsistence  of  things  hoped  for, 
and  the  demonstration  of  things  not  seen."  From  this  description  of  the 
excellency  of  faith  we  may  easily  discover, 

III.  The  efficacy  of  its  principle.  This  is  distinctly  asserted  in  the 
text.  The  comparison  is  peculiarly  elegant  and  impressive.  As  there  can 
be  no  living  human  body  without  a  spirit,  even  so  there  can  be  no  saving 
faith  without  good  works ; — "  For  as  the  body,"  &c.  When  faith  is  genu- 
ine, it  always  promotes, 

1.  Works  of  purity  and  holiness.  It  teaches  its  possessors  to  "come  out 
from  the  wicked,  and  be  separate,  and  touch  not  the  unclean  thing."  They 
are  deeply  convinced  of  the  exceeding  sinfulness  of  sin,  and  abhor  it  as  that 


THE    WAY    OF    SALVATION.  407 

"  abominable"  thing  which  the  Lord  hateth."  They  also  discover  the  moral 
beauty  of  holiness,  and  practically  "  adorn  the  doctrine  of  their  Saviour  in 
all  things,"  Tit.  ii.  11 — 14.  Their  faith  produces  a  hallowing  influence, 
both  on  their  minds  and  morals  ;  and  as  a  tree  is  known  by  its  fruits,  so  true 
faith  is  distinguished  by  its  legitimate  effects  of  "  holiness  and  righteousness 
of  life,"   Matt.  vii.   17 — 20. 

2.  JForks  of  conquest  and  triumph.  The  warfare  of  christians  is  called 
"  the  good  tight  of  faith."  They  are  surrounded  by  numerous  enemies,  Eph. 
vi.  12.  But  mighty  faith  subdues  sin — resists  Satan — conquers  the  world 
— and  triumphs  over  affliction,  death,  and  the  grave,  1  Cor.  xv.  55-57;  Heb. 
xi.  24,  25  ;  1  Pet.  v.  8,  9  ;  1  John  v.  4.  Thus  by  faith  the  patriarchs,  pro- 
phets, and  apostles,  were  "more  than  conquerors  through  him  that  loved 
them,"  and  obtained  the  crown  of  eternal  life,  Heb.  xi.  32-39;  2  Cor.  iv. 
10-13. 

3.  I  Forks  of  love  and  benevolence.  When  we  believe  in  Christ,  the  love 
of  God  is  shed  abroad  in  our  hearts;  for  faith  works  by  love  to  God  and  all 
mankind;  even  to  our  enemies,  Matt.  v.  44. 

4.  TForks  of  zeal  and  perseverance.  The  true  believer  is  always  zealous- 
ly affected  in  the  cause  of  Christ.  He  greatly  rejoices  in  the  prosperity  of 
Zion,  and  mourns  when  she  declines.  He  prays  for  the  extension  of  the 
Redeemer's  kingdom,  and  endeavors  to  promote  the  cause  of  righteousness 
and  peace,  Hab.  iii.  2;  Rom.  x.  1.  Under  the  animating  influence  of  faith, 
we  shall  never  grow  weary  in  well-doing  but  "  always  abound  in  the  work 
of  the  Lord,  till  we  receive  the  end  of  our  faith,  even  the  salvation  of  our 
soul. 

We  may  learn  from  this  subject, 

1.  The  necessary  union  between  faith  and  works. 

2.  The  duty  and  importance  of  self-examination. 

3.  The  peace  and  felicity  of  "  holding  fast  faith  and  a  good  conscience." 


GOD'S  METHOD  OF  HEALING,  OFFENSIVE  TO  THE  PRIDE  OF  MAN. 

2  Kings  v.  12. — "  Are  not  Abana  and  Pharpar,  rivers  of  Damascus,  better  than  all  the 
waters  of  Israel?  may  I  not  wash  in  them,  and  be  clean?"     (Sk.) 

"All  scripture,"  saith  Paul,  "is  given  hpr  inspiration  of  God,  and  is  pro- 
fitable— for  instruction  in  righteonsness."  Jill  scripture,  not  particular  part* 
or  books  only,  but  all  and  every  part  of  it.  Hence  those  who  confine  them- 
selves to  particular  passages,  and  do  not  read  the  whole,  deprive  themselves 
of  much  important  instruction.  Not  only  may  we  derive  profit  from  those 
facts  which  are  immediately  connected  with  the  redemption  of  the  soul, — or 
from  the  prominent  doctrines  of  the  gospel, — or  from  the  precepts  or  promises 
of  Christianity,  but  also  from  those  parts  which  do  not  appear  to  have  any 
connection  with  the  gospel,  or  any  particular  bearing  towards  Christ.  An  at- 
tentive examination  of  many  of  these  will  show  us  how  much  we  need! 
Christ,  and  will  lead  us  to  prize  his  gospel.  As  there  is  no  village  in  the 
kingdom  from  which  a  way  may  not  be  found  to  the  Metropolis  so  there  is 
no  passage  in  the  Bible  which  may  not  be  connected  with  Christ. 

Many  of  the  historical  parts  of  scripture,  though  they  say  nothing  of 
Christ,  abound  in  instruction.     They  exhibit  many  a  beacon  to  admonish  us 


408  THE    WAY    OF    SALVATION. 

of  danger,  and  many  a  light  to  direct  our  course.  In  them  we  see  men  placed 
in  a  variety  of  situations,  and  under  various  aspects  of  providence,  by  which 
human  character  is  developed,  and  the  secret  springs  of  moral  actions  are 
made  manifest.  Such  histories  instruct  us  in  the  knowledge  of  the  human 
heart,  a  knowledge  which  in  point  of  importance  is  second  only  to  the  know- 
ledge of  God.  The  histoiy  before  us  is  of  this  character.  Let  us  lift  our 
hearts  to  the  Father  of  lights,  that  we  maybe  instructed.  Our  text  suggests 
a  variety  of  ideas,  to  which  I  shall  call  your  attention  in  succession, 

I.  That  great  men  are  not  exempted  from  the  evils  which  at- 
tach to  our  common  nature.  Naaman  was  a  great  man,  a  commander-in- 
chief  of  the  Syrian  forces,  a  man  honorable  and  valorous,  but  he  was  a  leper. 
From  one  class  of  evils  riches  might  exempt  their  possessors —  the  evils  of 
poverty,  perplexity,  anxiety  and  embarrassment.  But  in  many  cases  the  op- 
ulent, through  habits  of  vice,  which  are  always  expensive,  or  from  a  silly 
vanity  to  appear  greater  than  they  really  are,  participate  as  largely  in  these 
evils  as  the  humblest  tradesman.  But  from  other  ills  they  have  no  exemp- 
tion. 

1.  None  from  those  which  attach  to  the  body.  None  from  affliction  in 
its  almost  endless  diversity,  sometimes  affecting  the  body,  sometimes  themind- 
and  sometimes  both.  None  from  disappointment.  Man  the  is  creature  of 
hope,  but  his  hopes  are  frequently  not  realized.  His  heart  is  fixed  on  a  part 
ticular  object,  from  which  he  expects  to  derive  perpetual  pleasure;  but  either 
it  is  removed  out  of  his  sight,  or  the  supplies  it  sends  forth  are  scanty,  and 
but  at  intervals,  or  instead  of  being  a  never-failing  spring  of  pleasure,  it  be- 
comes a  fountain  of  pain,  and  anguish,  and  misery.  None  from  death.  The 
sentence  is  pronounced  upon  all,  "Dust  thou  art,  and  unto  dustshalt  thou  re- 
turn ;"  which  with  equal  promptness  is  executed  in  the  palace,  as  in  the  cot- 
tage, upon  the  prince,  as  upon  the  peasant. 

2.  None  from  those  which  attach  to  the  sold.  Great  men  like  others  are 
involved  in  the  effects  of  the  original  transgression  :  born  in  sin  :  in  whose 
nature  is  sown  a  corrupt  seed  which  vegitates  without  the  counteraction  of 
divine  grace  ;  grows  with  their  growth,  and  strengthens  with  their  strength, 
till  it  becomes  a  great  tree  producing  wild  grapes.  Their  hearts  contain  a 
principle  of  rebellion,  which  ramifies  itself  through  all  the  faculties  of  the 
soul,  darkening  the  understanding, — perverting  the  will, — depraving  the  af- 
fections,— corrupting  the  memory, — and  producing  overt  acts  of  rebellion  in 
the  life.  Great  'men,  like  others,  "are  by  nature  children  of  wrath,"  and 
liable  to  eternal  death.     But  it  is  pleasing  to  remark, 

II.  That  there  are  no  evils  attaching  either  to  eody  or  soul, 
which  God   cannot  remove. 

1.  He  can  heal  the  body.  This  he  can  do  either  with  or  without  means. 
Sometimes  he  heals  miraculously, — such  were  many  of  the  cures  wrought 
by  our  Lord, — by  his  apostles, — such  also  was  the  resuscitation  of  the  Shun- 
amite's  son  by  Elisha, — and  of  Lazarus,  and  the  widow's  son  by  Christ.  But 
though  he  could  have  done  every  thing  without  means,  he  has  chosen  to  do 
almost  every  thing  with  them  both  in  nature,  in  providence,  and  in  grace.  He 
could  have  so  constituted  man  as  that  food  should  not  have  been  necessary  to 
his  sustenance;  or  he  could  have  caused  food  to  have  been  spontaneously 
produced  without  any  labor  on  his  part.  But  he  has  done  neither.  Man  re- 
quires sustenance;  and  to  obtain  it  he  must  plough,  and  sow,  and  reap.  He 
could  have  accomplished  all  the  devolutions  which  have  taken  place  in  the 
world  by  his  own  fiat,  without  employing  a  single  instrument;  but  instead  of 
doing  so,  to  accomplish   the   changes  which  have  been  effected,  he  has  em- 


THE    WAY    OF    SALVATION.  109 

ployed  a  Moses — a  Cyrus — an  Alexander — a  Caesar — a  Titus — a  Cromwell 
— a  Bonaparte — and  a  Wellington.  He  could  have  irriadiated  the  minds  of 
the  whole  human  race,  and  perfectly  instructed  them  in  the  knowledge  of  his 
character  and  will  hy  the  immediate  inspiration  of  his  own  Spirit,  without 
either  Bibles  or  ministers;  hut  he  has  not  done  so.  On  the  contrary,  in  grace, 
as  in  nature  and  providence,  he  accomplishes  the  purposes  of  his  will  by  a 
continual  instrumentality.  In  conformity  with  his  general  plan,  he  appoints 
means  in  the  case  before  us,  verse  10. 

2.  He  can  heal  the  soul.  By  applying  the  sacred  balm  of  pardoning  mercy 
to  the  wounded  conscience — by  secretly,  but  powerfully  operating  upon  the 
will,  and  giving  it  a  new  direction — by  purifying  and  elevating  the  affections 
by  strengthening  the  moral  powers  through  the  "law  of  the  spirit  of  life  in 
Christ  Jesus,  making  us  fiee  from  the  law  of  sin  and  death," — and  by  mak- 
ing the  memory  the  depository  of  soul  purifying  truths.  It  is  however  deep- 
ly to  be  lamented, 

III.  That  the  simplicity  of  God's  remedies  are  frequently  offen- 
sive to  the  pride  of  man.  Look  at  the  case  before  us.  What  could  be 
more  easy  than  the  remedy  suggested  ?  "  Go,  and  wash  in  Jordon  seven  timi  s." 
But  its  simplicity  was  that  which  rendered  it  objectionable  with  Naama.n.  Be- 
sides, lie  had  previously  arranged  in  his  own  mind  how  the  cure  was  to  be 
performed,  verse  11.  The  patient  dictated  the  plan  of  his  own  cure,  and  be- 
cause the  physician  prescribed  a  different  one,  heAvas  indignant.  This  spirit 
of  proud  dictation  to  God,  directly  opposed  to  that  childlike  docility  with 
which  we  should  always  contemplate  him,  has  frequently  led  to  the  rejection 
of  his  plans. 

1.  It  led  the  Jews  to  reject  Christ.  They  desired  the  Messiah,  as  Naa- 
man  desired  a  cure.  But  as  Naaman  had  previously  determined  by  what 
process  the  cure  was  to  be  effected,  so  they  had  formed  in  their  minds  what 
kind  of  Messiah  he  was  to  be.  He  was  to  be  a  great  man,  an  illustrious 
prince,  and  a  mighty  warrior.  He  was  to  emancipate  the  Jews  from  vassal- 
age, to  conquer  the  Romans,  and  to  extend  his  dominion  from  sea  to  sea,  and 
from  river  to  the  ends  of  the  earth.  But  because  their  carnal  expectations 
were  not  realized,  they  put  him  to  death. 

2.  It  leads  many  to  reject  the  peculiar  doctrines  of  the  gospel.  The  di- 
vinity of  Christ, — the  doctrine  of  the  atonement, — and  spiritual  regeneration. 
Why  is  the  divinity  of  Christ,  for  instance,  rejected?  Because  the  scrip- 
tures do  not  teach  it?  Impossible;  for  to  him  they  ascribe  the  nam  ,  and 
attributes,  and  works,  and  worship  of  Jehovah.  No,  it  is  because  men  !>  ing 
a  previous  creed  to  the  Bible,  instead  of  deriving  their  creed  from  it.  They 
melt  the  Bible  into  the  mould  of  their  opinions,  instead  of  inciting  their  opin- 
ions into  the  mould  of  the  Bible. 

3.  77  hinders  many  from  closing  in  with  God's  method  of  justifying  the 
ungodly.  He  offers  a  free  pardon  to  men  as  .sinners.  The  pride  of  lie'  hu- 
man heart  rejects  this,  and  brings  a  price, — comparative  innocence, — works 
of  righteousness, — acts  of  charity, — or  tears  of  penitence.  The  price  is  al- 
ready paid  and  accepted,  and  the  salvation  already  purchased  can  only  be  re- 
ceived by  men  as  sinners  who  have  nothing  to  pay.  There  is  no  royal  road 
to  the  favor  of  God,  any  more  than  to  learning;  no,  the  rigid  mbralisl  and 
the  profligate  must  be  justified  on  the  same  terms.      But, 

IV.  When  God's  remedies  are  adopted,  the?  never  fail  ro  suc- 
ceed. Look  at  the  case  before  us,  verse  1 I.  In  the  cures  by  the  brazen 
serpent, — in   the  case  of  the  man  whose   eves  were  anointed  with   el   \  .  —  in 

52 


410  THE    WAY   OF    SALVATION. 

the  conversion  of  St.  Paul, — of  the  Phillippian  jailer, — of  the  great  cloud 
of  witnesses  in  every  age,  and  especially  of  the  present.     Conclude, 

1.  With  an  address  to  those  who  are  insensible  of  their  disease.     See 
how  the  moral  leprosy  has  affected  all  your  powers. 

2.  Jlddress  those  who  desire  to  be  healed.     The  Jordan  is  flowing, — the 
fountain  is  open. — Come  now,  wash  and  he  clean. 


THE  SINNER'S  REFUGE. 

Hebrews  vi.  18. — That  by  two  immutable  things,  in  which  it  was  impossible  for  God  to  lie, 
we  might  have  a  strong  consolation,  who  have  fled  for  refuge  to  lay  hold  upon  the  hope 
set  before  us.     (Pr.) 

The  apostle  was  greatly  concerned  for  the  perseverance  of  those  who  pro- 
fessed to  believe  in  Jesus  ;  when  some  of  them  seemed  to  turn  back,  he  la- 
bored with  all  his  might  to  reclaim  them.  In  some  parts  of  the  epistle  he 
appears  to  deal  sharply  with  them,  in  the  beginning  of  this  chapter  especial- 
ly, he  faithfully  warns  them  of  the  danger  of  apostasy;  yet  towards  the 
close,  he  holds  up  the  greatest  encouragement  to  a  perseverance  in  faith  and 
holiness. 

I.  The  description  given  of  a  true  believer :   "he  has  fled  for  refuge." 

The  allusion  is  to  the  cities  of  refuge  under  the  law,  which  were  provided 
for  the  manslayer.     Deut.  xix.  1 — 6. 

The  words  before  us  are  full  of  meaning,  and  contain  three  things  in  par- 
ticular worthy  of  notice — 

1.  The  sinner's  dangerous  condition  is  fully  implied. He  is  ex- 
posed to  some  evil  which  threatens  to  overtake,  and  to  overwhelm  him  with 

misery :  this  is  common  to  all  sinners. Death,  like  the  avenger  of 

blood,  is  out  after  him,  and  will  soon  overtake  him. Wrath  is  in  pur- 
suit of  him,  and  will  finally  come  upon  him,  if  he  should  not  have  reached 

the  city  in  time. The  sinner  has  transgressed  God's  holy  law,  and  is 

under  condemnation.  If  death  should  overtake  you,  ere  you  reach  the  city 
of  refuge,  you  perish  forever.     Do  not  trifle  therefore,  do  not  loiter;  but  flee 

for  thy  life. Men  would  not  be  indifferent  where  life  was  in  danger : 

and  shall  we,  while  our  souls  are  in  danger  of  the  wrath  to  come ! 

2.  Observe  the  refuge  provided.    This  is  called  "  the  hope  set  before  us." 

There  can  be  no  doubt  what  this  means:   it  might  be  doubtful  to 

some  under  the  Old  Testament,  but  surely  it  is  not  so  to  us. Christ 

crucified  is  the  hope  of  the  hopeless,  and  the  only  name  given  under  heaven 
whereby  we  must  be  saved. This  is  the  Lamb  which  God  has  pro- 
vided for  a  sin-offering:  his  death  is  the  only  source  of  our  life:  here  is  a  full 
salvation,  sufficient  for  the  chief  of  sinners.  John  iii.  14. If  wr  con- 
fess our  sins,  he  is  faithful  and  just  to  forgive.  1  John  i.  9.  In  him  all  the 
threatenino-s  of  God  are  turned  away,  and  there  is  no  more  wrath  ;  there  is 
no  objection  from  the  nature,  the  number,  or  the  aggravations  of  our  offen- 
ces.    Isa.  i.  18;  Matt.  xii.  31. 

Hither  it  was  that  David  fled,  saying,  Purge  me  with  hyssop,  and  I  shall 

be  clean. This  is  still  the  refuge  of  poor  sinners,  and  here  only  can 

we  find  safetv. 


THE    WAY    OF    SALVATION.  411 

Tliis  hope  is  said  Jo  be  set  before  us.  God  has  set  before  us  in  his  word, 
Christ  and  him  crucified;  and  has  called  our  attention  to  this  as  the  only 
foundation  of  hope.     Isa.  xxviii.  16. 

He  is  a  refuge  near  al  hand,  or  immediately  "  before  us."  No  circuitous 
ways  of  preparation  or  amendment  are  prescribed  :  we  are  directed  to  look  to 

him  and  be  saved,  to  believe  on  him  and  receive  eternal  life. Were  it 

otherwise,  what  had  been  the  condition  of  the  dying  thief.  Behold,  I  bring 
near  my  righteousness,  and  my  salvation  shall  not  tarry.     Isa.  xlvi.  13. 

The   way  also  is  made  plain,  that  those  who   ilee   for  refuge   may  not  be 

hindered  in  their  flight.     Deut.  xix.  3. The  sinner's   refuge  is  set  so 

fully  in  view  by  the  gospel,  that  every  faithful  minister,  every  true  believer 
can  direct  you  to  it. 

3.  The  state  of  mind  necessary  to  our  fleeing  to  if. Nothing  in- 
deed isnesessary  as  a  qualification,  nor  as  giving  us  a  right  warrant  to  come, 

but  the   free  invitations  of  the  gospel  to   the  most  unworthy. Any 

sinner  may  come,  but  every  sinner  will  not  come;  only  those  who  believe  in 
Jesus. 

Fleeing  to  this  refuge  implies  a  sense  of  our  sinful  and  dangerous  condi- 
tion.  This  Paul  had  by  means  of  the  law  :  without  this  we  are  whole, 

and  need  not  a  physician.  Those  who  flee  for  refuge  are  such  as  see  them- 
selves to  be  wholly  sinful,  and  that  God's  displeasure  against  them  is  alto- 
gether just. 

It  implies  also  our  understanding  and  believing  the  gospel.  It  is  not  mere- 
ly being  driven  by  fear,  but  drawn  by  love. It  is  to  have  all  our  un- 
willingness removed,  and  to  fall  in  with  God's  way  of  salvation  with  the 
whole  heart. 

II.  The  ground  which  God  has  given  to  such  for  "strong  consolation." 

Two  things  are  mentioned,  and  they  are  both  immutable;  the  promise,  and 
the  oath  of  God.  Thus  the  Lord  gave  hope  and  comfort  to  Abraham,  and 
thus  he  gives  strong  consolation  to  believers  in  Christ:  ver.  13. 

And  why  did  he  give  the  promise  and  the  oath?  He  did  so  to  Abraham, 
in  order  to  meet  all  his  unbelieving  fears,  arising  from  the  difficulties  he  had 
to  encounter,  and  because  of  the  length  of  time  he  would  have  to  wait  for 
the  performance  of  the  promise. 

To  us  also  God  has  promised  and  sworn  to  give  eternal  life,  if  we  believe 

in  his  dearly  beloved  Son. Unbelief  might  suggest,  "I  am  too  sinful 

and  unworthy,  or  there  are  insuperable  difficulties  in  the  way,  and  I  shall 
never  obtain  the  prize."  But  the  promise  and  the  oath  contain  an  answer  to 
every  objection,  and  afford  ground  to  the  strongest  assurance. 

1.  We  see  what  encouragement  there  is  for  us  as  sinners  to  come  to 
Christ.    We  come  not  with  uncertainty,  but  under  the  sanction  of  a  promise. 

2.  The  motive  for  perseverance.  If  we  hold  out  to  the  end,  it  will  issue 
in  eternal  life. 


412  THE    WAY    OF    SALVATION. 

I 

THE  PENITENT  MALEFACTOR. 

Luke  xxiii.  40 — 43 — But  the  other  answering,  rebuked  him,  saying,  Dost  not  thou  fear 
God,  seeing  thou  art  in  the  same  condemnation  ?  And  we  indeed  justly  ;  for  we  receive 
the  due  reward  of  our  deeds  :  but  this  man  hath  done  nothing  amiss.  And  he  said  unto 
Jesus,  Lord,  remember  me  when  thou  comest  into  thy  kingdom.  And  Jesus  said  unto 
him,  Verily  I  say  unto  thee,  to-day  shall  thou  be  with  me  in  paradise.     (Pr.) 

Christ  is  said  to  have  triumphed  over  principalities  and  powers  on  his 
cross,  and  surely  the  conversion  and  salvation  of  this  poor  sinner  affords  a 
wonderful  instance  of  it.  and  serves  as  a  specimen  of  his  mercy  to  future 
ages.  Well  may  it  be  said,  "  this  is  a  faithful  saying,  and  worthy  of  all  ac- 
ceptation, that  Christ  Jesus  came  into  the  world  to  save  sinners,  even  the 
chief." 

This  unhappy  man  and  his  fellow  sufferer  were  "  malefactors,"  common 
thieves  or  robbers.  They  had  probably  been  partners  in  guilt,  and  both  suf- 
fered for  the  same  offence  :  but  how  great  the  difference  between  them  in  the 
final  hour.  The  one  dies  in  his  impenitence,  the  other  owns  that  he  suffered 
justly,  though  at  first  they  both  railed  on  the  dying  Saviour.  We  may  there- 
fore well  consider  the  penitent  thief  as  a  singular  instance  of  the  power  and 
grace  of  God  towards  the  verv  chief  of  sinners.  While  falling  himself  a 
sacrifice  to  the  malice  of  Satan,  Jesus  snatches  a  lamb  as  it  were  out  of  the 
mouth  of  the  lion,  and  takes  with  him  to  paradise,  a  sinner  who  was  sinking 
into  the  pit  of  destruction. 

I.  Notice  in  the  dying  thief  the  operations  of  genuine  repent- 
ance. 

His  situation  allowed  him  no  other  opportunity  of  showing  his  grief  and 
sorrow  for  sin,  than  by  the  few  words  which  dropped  from  his  lips  while  he 
was  suspended  on  the  cross;  but  these  afford  full  proof  of  his  sincerity.  His 
hands  and  feet  were  nailed,  but  his  heart  was  free;  and  his  lips  not  being  yet 
closed  in  death,  he  will  do  all  he  can  to  glorify  the  Saviour. 

1.  He  begins  to  rebuke  the  reviling  malefactor:  "Dost  not  thou  fear  God  ?" 

There  were  none  left  to  defend  the  Saviour's  cause :  the  disciples 

had  all  forsook  him  and  fled,  and  his  friends  were  standing  afar  off:  the  mul- 
titude around  him  were  full  of  derision,  and  John  and  the  woman  who  stood 

near  the  cross  were  overwhelmed  with   grief.  The  dying  malefactor 

will  therefore  plead  for  him,  and  boldly  reproves  the  daring  sinner  at  his  side, 

whose  mouth  was  full  of  cursing  and  bitterness.  This  was  genuine 

repentance,  and  genuine  love,  which  could  not  bear  that  Jesus  should  be  dis- 
honored by  railing  accusations,  nor  that  scandals  should  be  cast  on  him. 

2.  He  confesses  his  sin,  and  acknowledges  the  equity  of  his  sentence. 

"  We  indeed,"  says  he,   "  suffer  justly."  His  confession  was  public 

and  open,  in  the  presence  of  innumerable  witnesses,  and  of  innumerable  ene- 
mies.   It  was  also  of  the  most  disinterested  kind  :  he  had  nothing  to 

hope  for  from  man,  no  prospect  of  deliverance ;  there  was  nothing  to  extort 

his  confession  but  the  deepest  sense  of  guilt. Here  could  be  no  room 

for  fear,  for  they  had  done  their  worst  upon   him  :   he  was  looking  to  Christ 

for  salvation,  but  owns  his  condemnation  to  be  just.  This   indeed  is 

confessing  and  giving  glory  to  God,  and  that  in  the  first  place,  and  in  the 
highest  sense  ;  for  this  confession  was  made  before  any  plea  for  mercy  was 
offered,  so  that  whether  he  was  saved  or  not,  he  justifies  and  glorifies  God  ; 
and  this  is  the  spirit  of  genuine  repentance. 


THE    WAY    OF    3ALVATI0N.  413 

3.  He  vindicates  the  character  of  Christ,  while  he  unequivocally  condoning 

himself.      "  This  man   lias  done  nothing  amiss."  Herein  indeed  lie 

charged  his  country  with  the  guilt  of  crucifying  the  Lord  of  glory;  and  while 
he  himself  pleads  guilty,  he  pleads  the  innocence  of  Christ  before  the  same 

tribunal. This  is  an  instance  of  magnanimity  worthy  of  the  Character 

of  the  true  penitent.  "  Do  I  not  hate  them,  oh  Lord,  that  hate  thee;  and  am 
I  not  grieved  with  them  that  rise  up  against  thee?"      Psa.  exxxix.  21. 

4.  His  repentance  is  accompanied  with  faith  in   Christ:  he  called  him 

"Lord." —  Multitudes  were  deriding  him,  his  disciples  had  all  forsaken 

him,  and  he  appeared  in  circumstances  of  the  deepest  abasement,  sinking 
under  weakness  and  disgrace;  yet  this  poor  sinner  owns  him  as  the   Lord,  a 

name  which  implies  every  high  idea  of  Christ,  1  Cor.  xii.  3. He  also 

believes  that  Christ  had  a  "  kingdom,"  a  kingdom  not  of  this  world,  and  that 
he  was  going  to  possess  it.  Though  he  now  appeared  as  an  outcast  from 
heaven  and  earth,  yet  he  considered  him  as  the  Lord  of  the  invisible  world. 

He  must  likewise  have  believed  that  Christ,  when  he  came  to  his 

kingdom,  would  there  be  the  advocate  of  sinners,  and  would  make  interces- 
sion for  transgressors ;  or  had  he  fully  known  this,  his  prayer  could  not  have 
been  more  appropriate. 

This  was  great  faith,  especially  if  we  consider  how  this  poor  sinner  came 
by  the  knowledge  of  Christ.  Probably  he  could  not  read,  was  unacquainted 
with  the  prophecies,  had  never  seen  Jesus  before,  nor  heard  any  thing  about 
him;  his  enemies  triumphed,  his  friends  were  scattered.  What  he  hears  is 
only  from  the  mouth  of'his  accusers,  and  he  had  to  collect  his  knowledge  of 
Christ  from  the  derision  and  scorn  of  the  multitude  ;  yet  he  realizes  all  that 
in  him  which  they  denied  to  him. 

5.  His  repentance  is  accompanied  with  earnest  prayer:  "Lord,  remember 
me." This  is  very  brief,  but  full  and  comprehensive,  being  the  utter- 
ance of  the  heart. He  does  not  specify  the  object  of  his  prayer,  yet 

he  selects  the  most  appropriate  terms  in  which  to  express  himself,  and  leaves 
it  with  the  Lord  to  give  him  what  he  needed.  Lord,  remember  me,  think  of 
me  in  love,  like  Joseph  to  the  butler.  When  it  goes  well  with  thee,  remem- 
ber me.  He  might  have  said,  Lord,  pardon   me,  bless   me,  and  save 

me  ;  but  this  includes  all.  Let  me  but  have  a  place  in  thy  heart,  and  all  the 
rest  will  follow. The  terms  were  also  remarkably  adapted  to  his  pre- 
sent condition;  for  who  would  "  remember"  him-,  if  .Christ  did  not?  His 
enemies  would  all  forget  him  in  a  little  time ;  and  his  friends,  if  he  had  any, 
would  be  glad  to  forget  him  as  a  reproach  to  them — an  outcast  of  society,  a 

thief  and  a  malefactor.      "Lord,  remember  ms."  He   might  have 

thought  his  sin  too  great  to  be  pardoned,  bat  he   does  not,  neither  does  he 

despair  of  an  interest  in  the  Saviour's  love  :   Lord,  remember  me.  ■ 

Self-righteous  pride  would  have  prevented  his  making  such  an  application  for 
mercy  as  utterly  in  vain,  and  such  a  spirit  woul  I  hue  objected  to  prayer  on 
account  of  his  utter  unworthiness:  but  he  is  not  discouraged  by  the  greatness 

of  his   guilt.  Oh   what  faith;   what  a  conviction  of  the  infine  ability 

of  the  Saviour. 

II.  View  the  conduct  of  our  Lord  towards  him  :  "  Vekily  I  say  cxto 

TIIEE,  TO-DAY    SHALT    THOU    BE    WITH    ME    IN    PARADISK." 

1.  Though  Christ  would  take  no  notice  of  a  revilcr,  nor  give  any  answer 
to  the  language  of  reproach,  yet  he  would  a'ten-l  to  the  plea  of  mercy  :  and 
to  the  plea  of  one  of  the  most  unworthy,  and    the  least  likely  to  6  iiain   it. 

He  would  hear  the  prayer  of  a  perishing  sinner  whose   heart   was 

contrite,  even  in  the  hour  of  death      What  con  lescension,  an  1  what  love  1 


414  THE    WAY    OF    SALVATION. 

2.  He  answered  him  without  delay. He  for  a  time  deferred  the  re- 
quest of  one  poor  woman  who  sought  him  with  great  importunity,  and  suf- 
fered her  to  be  repulsed  ;  and  though  he  answered  at  last,  yet  he  kept  her  in 
long  suspense.  Matt.  xv.  22,  23.  — — — ~  But  this  was  an  urgent  case :  the 
sinner  was  dying,  and  there  was  no  time  for  delay  :  it  was  well  the  word  was 
nio-h  him,  and  the  Saviour  so  near  at  hand. 

3.  As  the   petition  had  implied  much,  so  did  the  answer. To  be 

with  Jesus,  to  be  with  him  in  paradise,  was  more  than  he  could  ask  or  think. 
This  would  be  all  in  all,  not  only  including  the  forgiveness  of  sin,  acceptance 
with  God,  and  eternal  life,  but  more  than  could  enter  into  the  heart  of  man  to 

conceive. The  penitent  had  only  asked  of  Jesus  to   remember  him ; 

but  Jesus  tells  him  he  should  be  with  him.  He  asked  to  be  remembered  at 
some  future  time,  he  knew  not  when;  but  Jesus  tells  him  that  "  to-day"  he 
should  be  blessed. 

4.  The  promise  is  pronounced  with  a  solemn  asseveration;  "  Verily,  I 

say  unto  thee."  This  bears  the  form  of  an  oath,  and  gives  the  fullest 

assurance  for  the  performance  of  the  promise.     Heb.  vi.  18. 

REFLECTIONS. 

1.  We  may  observe,  that  there  is  a  great  difference  between  the  conduct 
of  this  dying  malefactor,  and  that  of  many  dying  penitents  who  are  supposed 
to  be  converted.  They  often  speak  confidently  of  their  state,  and  of  their 
going  to  heaven;  but  this  poor  man  did  not,  though'  Christ  said  so  of  him. 
He  prayed  that  he  might  be  saved ;  and  after  what  Christ  said,  he  might  be- 
lieve that  he  should;  but  he  himself  said  not  a  word  of  that.  The  strong 
language  that  was  used  was  Christ's,  and  not  his. 

2.  The  mercy  shown  to  the  penitent  thief,  affords  an  encouraging  example 
to  perishing  sinners.  Christ  is  now  in  his  .kingdom,  the  Advocate  is  with 
the  Father,  making  intercession  for  us ;  let  us  therefore  come  boldly  to  a 

throne  of  grace. He  does  not  forget  Joseph,  as  the  butler  did.    Glory 

and  honor  do  not  render  him  unmindful  of  his  people:  he  is  the  same  yes- 
terday, to-day,  and  for  ever. 

3.  There  is  a  request  on  Christ's  part  as  well  as  on  ours :  he  desires  to  be 

remembered  by  us.     1  Cor.  xi.  24. He  does  not  need  it  as  we  do ; 

but  love  desires  it,  and  wishes  to  live  in  the  mind  of  its  objects. 


ATTRACTIONS  OF  THE  CROSS. 
John  xii.  32. — And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all  men  unto  me.    (Pr.) 

John  delights  to  dwell  on  the  dying  love  of  Christ,  and  cannot  feel  an 
equal  interest  on  any  other  subject.  In  the  last  ten  chapters  of  his  gospel  he 
narrates  the  principal  events  of  the  last  few  days  of  our  Saviour's  life  on 
earth.  In  this  chapter  he  represents  him  as  having  a  conflict  with  nature, 
ver.  27  ;  and  then  as  uttering  the  language  of  victory  and  triumph  :  ver.  31. 

1.  Observe,  the  whole  of  this  passage  relates  to  the  effects  of  Christ's 
death,  which  is  mentioned  in  the  present  tense  by  way  of  anticipation,  as  if 
it  had  already  taken  place :   ver.  31. 


THE    WAY    OF    SALVATION.  415 

2.  The  world  is  here  considered  as  Satan's  kingdom,  and  he  is  called  "the 
prince"  of  it.  He  it  is  that  rules  and  governs,  both  among  Jews  and  Gen- 
tiles.   But  now  by  the  gospel,  his  kingdom   should  be  overturned. 

Now  is  the  cause  of  rebellion  crushed,  and  the  grand  usurper  is  confounded. 

3.  The  drawing  of  all  men  to  Christ,  denotes  the  influence  of  the  gospel 
upon  men  of  all  nations,  who  had  hitherto  been  led  captive  by  the  devil  at 
his  will;  but  they  shall  now  become  attached  to  Christ,  as  it  is  expressed  in 
chap.  xi.  48. 

I.  Consider  the  description  given  of  true  conversion :  it  consists  in  our 
being  "drawn  to  Christ." 

We  are  drawn  or  influenced  by  those  principles  which  gain  an  ascendency 
over  us,  or  by  those  objects  which  govern  our  feelings  or  our  interest.  Thus 
the  riches  of  the  world   allure  the  hearts  of  the  covetous,  its  pleasures  the 

mind  of  the  sensualist,  and  its  honors  that  of  the  ambitious. By  these 

mankind  are  bound  to  Satan's  interest,  and  held  in  a  state  of  subjection.  A 
crown  of  glory  has  no  influence  on  the  carnal  mind,  which  looks  only  at  the 

things   that  are   seen.  But  when  a  sinner  is  renewed  by  grace,  and 

brought  to  believe  in  Jesus,  the  chains  are  broken,  and  his  heart  is  smitten 
with  the  love  of  a  dying  Saviour. 

1.  Religion  had  before  no  charms,  the  world  being  all  in  all. Now 

that  the  sinner  is  converted,  the  Bible  becomes  a  new  book,  and  every  thing 
is  viewed  in  a  new  light.  The  law  is  seen  to  be  holy,  just  and  good  ;  the 
gospel  is  inestimable,  and   all  its  promises  are  found   to  be  exceedingly  great 

and  precious. Now  the  sinner  begins  to  wonder  that  he  did  not  see 

these  things  before,  and  is  at  a  loss  to  account  for  his  past  stupidity. 

2.  The  world  has  now  lost  its  attraction,  its  dominion  over  the  heart  is 
subdued.  The  believer  is  crucified  to  the  world,  and  the  world  is  cru- 
cified to  him.  It  is  now  become  subordinate  to  higher  interests,  and  is  used 
without  abusing  it,  knowing  that  the  fashion  thereof  passeth  away.  1  Cor. 
vii.  31. 

3.  The  sinner  was  once  drawn  away  by  self  righteousness,  and  cleaved 

to  it  as  containing  all  his  salvation. He  thought  much  of  his  religious 

attainments,  and  highly  of  himself  on  account  of  them.  Luke  xviii.  11. 

But  now  this  fine  gold  is  become  dim,  and  he  counts  all  things  but  loss  for 
Christ.     Phil.  iii.  8. 

4.  Once  he  cleaved  to  flesh  and  blood,  and  could  not  think  of  parting  with 
friends  and  relations,  father  and  mother,  for  Christ's  sake  and  the  gospel.  He 
could  not  forget  his  father's  house,  nor  think  of  forsaking  Egypt,  to  endure 
affliction  with  the  people  of  God  ;  but  like  Orpah  he  must  return  to  his  coun- 
try and  to  his  gods,  notwithstanding  all  his  convictions  of  the  truth.  But 
now  his  heart  is  so  attracted  by  the  Saviour,  that  the  ties  of  nature  themselves 
begin  to  loosen ;  and  like  Moses  and  Ruth,  he  can  forsake  all  for  Christ.  Ps. 
xlv.  10;  Ruth  i.  15,  16;  Heb.  xi.  24—26. 

5.  Religious  duties  were  once  a  burden  to  him,  and  like  Doeg  he  was 
detained  before  the  Lord.     His  language  was,  what  a  weariness  is   it,  and 

when  will  the  Sabbath  be  over. But  now,  holy  duties  are  his  delight  ; 

and  his  prayer  is  like  that  of  the  church  of  old,   Draw  me,  we  will  run  after 

thee.     Cant.  i.  4.  His  heart  is  so  attracted  that  he  can  find  no  such 

happiness  any  where  else  :  it  is  good  now  to  draw  near  unto  God.  Psalm 
lxxiii.  28. 

Those  things  which  before  formed  the  greatest  objections  to  religion,  now 

become  matter  of  choice. He  could  not  bear  the  reproach,  the  loss, 

the  shame  attending  a  profession  of  the  gospel.    But  now  like  Moses,  he  can 


416  THE    WAY    OF    SALVATION. 

forsake  Egypt;  and  with  Paul,  count  not  his  life  dear  unto  him  for  the  name 
of  the  Lord  Jesus.     Acts  v.  41,  xxi.  13. 

7.    His  head  is  so  drawn  to  Christ,  that  the  thoughts  of  being  ivith  him 

is   now  the  sum  of  his  desire,      Luke  viii.  38. Like  Paul,  he  is  even 

willing  to  depart,  that  he  may  be  with  Jesus.      Phil.  i.  23. 

II.  Notice  how  the  cross  of  Christ  tends  to  effect  this. 

The  Jews  put  Christ  to  death  in  order  to  prevent  his  influence,  and  to  make 
an  end  of  his  kingdom  and  interest  in  the  world.     John  xi.  48,  xii.  19.    But 

it  operated   in  a  very  different  way  ;   ch.  xii.  24. His  glory  followed 

up  his  sufferings,  and  was  to  arise  out  of  them;  the  extension  of  his  king- 
dom would  therefore  be  a  necessary  consequence  of  his  death.      1  Pet.  i.  11. 

1.  Christ's  being  "lifted  up"  upon  the  cross  would  afford  the  greatest 
possible  display  of  love;  and  love,  of  all    principles,  is  the  most  attractive. 

It  is  a  melting  consideration,  that  while  we  were  yet  enemies,  he  died 

for  us.  Hereby  perceive,  we  the  love  of  God  ;  herein  indeed  is  love.  Rom. 
v.  8;    1  John  iii.  16,  iv.  10. 

2.  It  is  through  the  cross  of  Christ  that  we  have  the  words  of  pardon, 
peace,  and  eternal  life  ;  and  these  tidings  become  the  grand  attraction  to  lost 

sinners. See  how  the  gospel  allured  the  hearts  of  John's  disciples, 

and  also  those  of  Jesus.     John  i.  36 — 39,  vi.  66 — 69.  Hence  also 

the  multitude  followed  him  withersoever  he  went :  this  it  was  that  drew  the 
woman  who  was  a  sinner,  to  weep  at  his  feet,  and  to  wash   them  with  her 

tears.     Luke  vii.  47. It  is  by  his  being  lifted  up  that  he  becomes  the 

object  of  faith  ;  it  is  by  his  death  that  death  itself  is  destroyed,  and  life  and 
immortality  are  brought  to  light.     John  iii.  13. 

3.  It  was  in  virtue  of  this  that  the  Holy  Spirit  urns  imparled,  and  this 

was  necessary  to  render  the  gospel  effectual. It  followed  it  in  order 

of  time,  that  it  might  appear  in  the  order  of  nature,  or  to  be  the  proper  effect 

of  it.  Without  this  all  the  loveliness,  and  all  the  love  of  the   Saviour 

would  have  no  influence:  nor  would  the  gospel  feast  be  regarded,  but  every 
one  would  make  light  of  it.     Isa.  liii.  1 ;  Matt.  xxii.  5. 

III.  The  reason  we  have  to  expect  that  this  influence  shall  be  extend- 
ed   OVER    ALL    THE    EARTH. 

Christ's  being  lifted  up  has  not  yet  had  its  full  effect:  he  will  eventually 
"  draw  all  men  unto  himself" — 

1.  This  is  a  part  of  the  promise  made  to  him  by  the  Father,  and  the 
uttermost  parts  of  the  earth  are  to  be  his  possession.  Psalm  ii.  8.  Isaiah 
liii.  12. 

2.  Ifaorees  with  the  general  tenor  of  prophecy,  that  to  him  shall  the  gath- 
ering of  the  people  be.  Gen.  xlix.  10 ;  Dan.  ii.  35  ;  vii.  27 ;  Mic.  iv.  8  ; 
Rev.  xi.  15. 

We  may  learn  from  hence 1 .  That  the  way  of  salvation  is  Christ  and 

him  crucified 2.  That  the  great  object  of  the  christian  ministry  is  to  ex- 
hibit the  doctrine  of  the  cross,  as  the  means  of  converting  sinners  unto   God 

3.  That  were  this  doctrine  is  faithfully  preached,  there  is  encouragement 

to  hope  it  shall  never  be  in  vain. 


THE    WAY    OF    SALVATION.  417 


THE  CHARACTERISTIC  MARKS  OF  TRUE  PENITENCE. 

Hosea.vi.  1. — Come  and  let  us  return  unto  the  Lord  :  for  he  hath  torn,  and  lie  will  heal  us ; 
he  hath  smitten  and  he  will  bind  us  up.     (S.  S.) 

The  spiritual  dereliction  which  the  people  of  God  have  at  times  experien- 
ced, has  ever  been  considered  as  the  most  afflictive  of  all  chastisements  :  but 
it  has  also  been  the  most  salutary  and  most  effectual.  The  benefits  arising 
from  it  were  strongly  exemplified  in  the  Israelites,  who  after  having  long 
withstood  the  united  efforts  of  all  the  prophets,  were  on  a  sudden  constrained 
by  it  to  turn  to  God  with  unfeigned  contrition. 

The  words  before  us  are  the  expressions  of  that  repentance  which  was  ex- 
cited in  the  Israelites  by  God's  departure  from  them,  and  by  his  grace  that 
accompanied  the  affliction  :  Hos.  v.  ult.  and  they  suggest  to  us  a  proper  oc- 
casion to  consider 

I.  The  characteristic  marks  of  true  penitence 

It  will  always  be  attended  with 

1.  A  sense  of  our  departure  from  God 

Unregenerate  men  live  "  without  God  in  the  world,"  and  yet  the  thought 
of  their  being  at  a  distance  from  God  never  enters  into  their  minds.  But 
as  soon  as  the  grace  of  repentance  is  given  to  them,  they  see  that  they  "have 
been  like  sheep  going  astray,  every  one  to  his  own  way,"  and  that  they  ne- 
ver can  find  happiness  but  in  "  returning  to  the  shepherd  and  bishop  of  their 
souls." 

2.  An  acknowledgement  of  affliction  as  a  just  chastisement  for  sin 

The  impenitent  heart  murmurs  and  rebels  under  the  divine  chastisements  : 
the  penitent  "  hears  the  rod  and  him  that  appointed  it."  He  blesses  God  for 
the  troubles  that  have  brought  him  to  reflection  ;  Ps.  xvi.  7,  and  cxix.  67. 
and  while  he  smarts  under  the  wounds  that  have  been  inflicted  on  him,  he 
regards  them  as  the  merciful  tokens  of  parental  love.     Ps.  cxix;  75. 

3.  A  determination  to  return  to  God 

When  a  man  is  once  thoroughly  awakened  to  a  sense  of  his  lost  condition, 
he  can  no  longer  be  contented  with  a  formal  round  of  duties.  He  reads, 
hears,  prays  in  a  very  different  way  from  that  to  which  he  was  wont  to  do. 
"  What  shall  I  do  to  be  saved  ?"  is  the  one  thought  that  occupies  his  mind  : 
and  he  is  resolved  through  grace  to  sacrifice  every  thing  that  would  obstruct 
the  salvation  of  his  soul.  To  hear  of  Christ,  to  seek  him,  to  believe  on  him, 
and  to  receive  out  of  his  fulness,  these  are  from  henceforth  his  chief  desire, 
his  supreme  delight.  Song  v.  6,  8. 

4.  A  desire  that  others  should  return  to  him  also 

As  all  the  other  marks,  so  this  especially  was  manifested  by  the  repenting 
Israelites.  This  is  peculiarly  insisted  on  as  characteristic  of  the  great  work 
that  shall  be  accomplished  in  .the  latter  day.  Isa.  ii.  3.  This  has  distinguish- 
ed the  church  of  God  in  all  ages  !  The  penitent  knows  how  awful  the  state 
of  all  around  him  is,  and  how  much  he  has  contributed  by  his  influence  and 
example  to  destroy  them ;  and  therefore,  though  he  expects  nothing  but 
"  hatred  for  his  good-will,"  he  feels  it  incumbent  on  him  to  labor  for  their 
salvation  :  and,  if  it  were  possible,  he  would  instruct,  convert,  and  save  the 
whole  world. 

To  promote  an  increase  of  such  repentance  amongst  us,  we  shall  proceed 
to  state 

II.  The  grounds   on  which  a  penitent  may  take  encouragement  ot 
return  to  God. 
53 


418  THE    WAY    OF    SALVATION. 

Whatever  grounds  of  despondency  we  may  feel  within  ourselves,  we  may 
take  encouragement 

1.  From  a  general  view  of  God's  readiness  to  heal  us 

God  has  not  left  himself  without  witness  even  among  the  heathen  world ; 
but  has  shewn,  by  his  goodness  to  the  evil  and  unthankful,  that  he  is  ever 
ready  to  exercise  mercy.  But  to  us  who  have  his  revealed  will,  he  has  left 
no  possibility  of  doubt:  for  "if  he  spared  not  his  own  son,  but  delivered 
him  up  for  us  all  how  shall  he  not  with  him  also  freely  give  us  all  things." 
'J  he  invitations  and  promises  with  which  his  word  is  filled,  are  a  further  evi- 
dence to  us,  that  he  is  willing  to  receive  every  returning  prodigal,  and  that  he 
will  in  no  wise  cast  out  any  who  come  unto  him.  On  this  ground  the  whole 
world  may  adopt  the  words  of  the  text,  and  sav,  "  Come,  let  us  return  unto 
the  Lord." 

2.  From  that  particular  discovery  of  it  which  we  have  in  the  wounds  he 
has  inflicted  on  us 

The  Israelites  seemed  to  lay  a  peculiar  stress  on  this,  and  to  infer,  from 
the  very  strokes  of  his  rod,  his  willingness  to  "  heal  and  bind  them  up." 
They  even  felt  an  assurance  that  his  return  to  them  would  be  both  speedy 
and  effectual.  Ver.  2.  Song  i.  4.  Zech.  viii.  21.  John  i.  41,  45.  Thus  as 
soon  as  any  person  is  brought  to  acknowledge  the  hand  of  God  in  his  afflic- 
tions, he  will  improve  them  in  this  very  way.  Whether  his  troubles  be  of  a 
temporal  or  spiritual  nature,  he  will  adore  God  for  not  leaving  him  in  a  se- 
cure and  thoughtless  state,  and  for  awakening  him  by  any  means  to  a  sense 
of  his  o-uilt  and  danger.  He  will  begin  immediately  to  argue  as  Manoah's 
wife  :  "  Would  the  Lord  have  shewn  me  this  mercy,  if  he  had  intended  to 
destroy  me  ?"  Judg.  xiii.  23.  Does  a  father  correct  his  child  because  he  has 
no  love  to  him  ?  Are  not  the  very  expressions  of  his  anger  to  be  viewed  as 
tokens  of  his  love,  Heb.  xii.  6.  and  as  an  earnest  of  his  returning  favor  as 
s»on  as  the  child  shall  have  implored  forgiveness. 

Let  those  then  who  feel  the  burthen  of  their  sins,  remember,  that  it  is  God 
who  has  given  them  to  see  their  iniquities  ;  and  that,  the  heavier  their  bur- 
then is,  the  more  abundant  encouragement  they  have  to  cast  it  on  the  Lord. 
Matt.  xi.  28. 

Application. — To  those  who  have  deserted  God 

Let  us  only  reflect  on  the  months  and  years  that  we  have  past  without  any 
affectionate  remembrance  of  God,  or  any  earnest  application  to  Christ  as  our 
Mediator  and  Advocate  ;  and  we  shall  not  need  many  words  to  convince  us, 
that  Ave  are  included  in  this  number.  But  let  us  consider  whom  "  we  have 
forsaken  ;  even  God,  the  fountain  of  living  waters  ;"  and,  with  all  our  labor 
in  pursuit  of  happiness,  we  have  only  "  hewed  out  for  ourselves  cisterns, 
broken  cisterns  that  can  hold  no  water."  Jer.  ii.  13.  Let  our  past  experi- 
ence suffice  to  shew  us  the  vanity  and  folly  of  our  ways  :  and  let  us  "  return 
unto  him  from  whom  we  have  deeply  revolted."  But  let  us  beware  lest  we 
"  heal  our  wounds  slightly."  Christ  is  the  brazen  Serpent  to  which  all  must 
look  :  He  is  the  good  Samaritan  who  alone  can  help  us,  and  who  has  sub- 
mitted to  be  himself  "  wounded  for  our  transgressions,"  that  he  might  M  heal 
us  by  his  stripes." 

2.  To  those  who  are  deserted  by  God. 

God  does  find  it  necessary  sometimes  to  withdraw  the  light  of  his  counte- 
nance from  his  peeple.  But,  whatever  he  may  have  done  on  some  particular 
occasions,  we  are  sure  that  in  general  he  does  not  forsake  us  till  after  we 
have  forsaken  him.  Hence,  when  the  Israelites  were  deserted  by  him  they 
did  not  say,  let  us  pray  that  he  will  return  to  us;  but,  let  us  return  unto  him : 


THE    WAY    OF    SALVATION.  419 

for  they  were  well  assured  that,  as  the  alienation  had  begun  on  their  part,  so 
it  would  be  terminated  ns  soon  as  ever  they  should  humble  themselves  in  a 
becoming  manner.  Let  those  then,  who  are  under  the  hidings  of  (kind's  face, 
inquire,  what  has  occasioned  his  departure  from  them:  and  let  them  put  away 
•«  the  accursed  thing,"  and  turn  to  him  with  their  whole  hearts.  Let  them 
rest  assured,  that  "there  is  balm  in  Gilead  ;"  and  that,  if  they  come  to 
him  in  the  name  of  Christ,  their  "backsliding?  shall  be  healed,"  and  their 
happiness  restored."  Hos.  xiv.  4.  Lam.  iii.  31,  32.  Ps.  xcvii.  11,  and 
cxlvii.  3.* 

*Tf  this  were  the  subject  of  a  Fast  Sermon,  the  Application'  might  be  comprised  in  the 
following  observations.  1.  The  calamities  of  the  nation  are  manifest  tokens  of  God's  dis- 
pleasure, and  calls  to  repentance. — 2.  All  the  efforts  of  our  rulers  to  heal  our  wounds  will 
be  in  vain,  if  we  do  not  repent. — 3.  A  general  turning  unto  God  would  bring  us  speedy  and 
effectual  relief. 


THE  USE  OF  COVENANTING  WITH  GOD. 

Chronicles  xxix.  10,  11.— Now  it  is  in  mine  heart  to  make  a  covenant  with  the  Lord  God 
of  Israel,  that  his  fierce  wrath  may  turn  away  from  us.  My  suns,  be  nut  now  negli- 
gent.   (S.   S.) 

A  truly  pious  man  will  not  be  satisfied  with  serving  God  in  his  closet — 

He  will  exert  his  influence  to  bring  others  also  to  a  sense  of  their  duty — 

The  public  exercise  of  the  ministry  indeed  belongs  to  those  only  who  are 
duly  called  to  it.   Heb.  v.  4. — 

But  all  who  are  possessed  of  authority  (parents,  masters,  magistrates,  and 
kings,)  should  use  it  for  the  promoting  of  virtue  and  religion — 

Christians  of  every  rank  and  description  should  exhort  one  another.  Heb. 
iii.  13.— 

We  have  a  noble  example  set  before  us  in  the  conduct  of  Hezekiah — 

As  soon  as  he  came  to  the  throne,  he  set  himself  to  restore  the  service  of 
the  temple — 

And  called  upon  all,  both  ministers  and  people,  to  make  a  solemn  covenant 
with  their  Cod — 

The  royal  proclamation  for  the  observance  of  this  day  speaks  in  effect  the 
language  of  the  text — 

I.  Shew  when  we  have  reason  to  apprehend  that  God's  anger  is 

WAXED  HOT  AGAINST  US. 

We  cannot  in  all  cases  determine  how  far  a  dispensation  may  be  sent  in 

anger  or  in  love — 

But  in  general  we  may  say,  that  God  is  greatly  incensed  against  us — 

1.   When  our  sins  are  multiplied  against  him. 

Sin  is  invariably  the  object  of  God's  abhorrence.    Hab.  i.  13.    Ps.  v.  5. — 

This  truth  is  so  evident  that  it  needs  not  any  confirmation — 

It  needs  only  to  be  applied  with  power  to  our  hearts  and  consciences — 

What  lamentable  depravity  pervades  every  part  of  the  nation  ! — 

There  is  no  iniquity,    however  heinous,  which  is  not  practised  without 

remorse — 

If  we  look  into  our  own  bosoms,   what  reason   for  humiliation  may  we 

find !— 


420 


THE    WAY    OF    SALVATION. 


What  ingratitude   for  mercies  received,   and  impenitence  for   sins    com- 
mitted ! — 

What  rebellion  against  God,  what  contempt  of  his  Son,  what  resistance  of 
his  Spirit,  have  we  not  occasion  to  deplore  ! — 

And  shall  not  God  be  avenged  of  such  a  nation  as  this  ? — 
Yea,    have    not  we   reason    to    fear   that  we  shall  be  monuments  of  his 
wrath — 

2.   When  his  judgments  are  multiplied  upon  us. 

God  often  sends  temporal  afflictions  to  his  people  in  love  ?  Heb.  xii.  6. — 
But  spiritual  judgments  are  a  certain  token  of  his  wrath — 
Blindness  of  mind,  obduracy  of  heart,  and  obstinacy  in  sin  are  among  his 
heaviest  judgments.  Isa.  vi.  9,  10. — 

And  have  none  of  us  reason  to  fear  that  these  are  now  inflicted  on  us? — 
But  it  is  by  temporal  judgments  chiefly  that  he  punishes  nations — 
It  was  from  these  that  Hezekiah  judged  of  God's  anger  against  the  Jews. 
Ver.  8,  9.— 

And  are  not  these  multiplied  upon  our  land  at  this  time  ? — 
Surely  the  displeasure  of  God  can  scarcely  ever  be  more  strongly   dis- 
played, than  it  is  in  the  calamities  under  which  we  now  groan — 
But  that  none  may  yield  to  desponding  fears  we  shall, 
II.  Point  out  the  best  means  of  averting  his  wrath. 
Repentance  towards  God  and  faith  in  Christ  are  the  means  prescribed  by 
God- 
But  it  is  not  a  slight  and  superficial  use  of  these  means  that  will  suffice — . 
We  should  solemnly  devote  ourselves  to  God  in  a  perpetual  covenant.  ; 
Not  that  we  should  attempt  to  renew  the  covenant  of  works — 
That  would  make   void  the   Gospel,  and  seal  our  eternal  condemnation. 
Gal.  iii.  10.— 

Nor  should  we  think  to  add  any  thing  to  the  covenant  of  grace — 
That  was  once  made  with  Christ,  and  is  ordered  in  all  things  and  sure. 
Heb.  viii.  6. 

But  we  should  patiently  and  deliberately  renounce  all  our  former  ways — 
We  should  seriously  give  up  ourselves  to  God  as  his  redeemed  people — 
And  intreat  him  to  perfect  us  in  any  way  which  he  shall  see  fit — 
Such  covenants  as  these  have  often  been  made  by  the  most  eminent  saints. 
Under    the    old  Testament  dispensation  they  were  judged  acceptable  to 
God- 
Omitting  many  other  instances,  we  may  notice  the  solemn   covenant  of 
Asa.  2  Chron.  xv.  12-15. 

Nor  was  that  less  remarkable  which  was  entered  into  by  Josiah.  2  Kings 
xxiii.  3. — 

Isaiah  and  Jeremiah  speak  of  the  making  of  such  covenants  as  characteris- 
tic of  the  gospel  times.     Isa.  xliv.  5.  Jer.  1.  4.  5. 

St.  Paul  highly  commends  the  conduct  of  the  Macedonians  on  account  of 
their  having  thus  given  themselves  up  to  God.  2  Cor.  viii.  5. — 

And  recommends  a  similar  practice  to  all  christians  of  every  age   and  na- 
tion.    Rom.  xii.  1. — 

Nor  can  we  doubt  of  their  acceptableness  to  God. 

Hezekiah  manifestly  supposed  that  God  would  accept  him  in  this  duty. 
The  text.— 

It  was  recommended  to  Ezra  in  circumstances  where  there  was  but  little 
hope  remaining.   Ezra  x.  3. — 


THE    WAY    OF    SALVATION.  421 

And  God  himself  expressly  enjoined  it  as  the  means  of  averting  his  dis- 
pleasure. Jer.  iv.  4. — 

Not  that  we  are  to  suppose  that  there  is  any  thing  meritorious  in  such  an 
act — 

But,  it  tends,  of  itself,  to  the  humiliation  and  confirmation  of  our  souls— 

And  will  be  both  accepted  and  remembered  by  our  covenant  God  and 
Father.     Deut.  xxix.  12,  13. — 

These  means  being  at  once  so  scriptural  and  so  important,  we  shall, 

III.  Urge  upon  you  the  adoption  of  them. 

We  admire  the  tender  and  affectionate  address  of  Hezekiah  to  the  priests — 

And  with  similar  concern  would  we  now  invite  you  to  the  performance  of 
your  duty — 

1.  There  is  no  time  for  delay. 

Many  are  "  negligent"  at  present  in  expectation  of  a  more  convenient 
season — 

But  who  can  assure  himself  that  he  shall  be  alive  on  the  morrow.  James 
iv.  14.— 

Or  that,  if  he  be,  he  shall  have  an  inclination  to  that  from  which  he  is  now 
averse  ? — 

Or  that  God  will  grant  him  the  aids  of  his  Spirit  which  are  now  refused? — 

The  voice  of  God  to  every  one  is,  Seek  me  to-day,  while  it  is  called  to- 
<day.  Heb.  iii.  13,  15.— 

With  respect  to  the  nation,  who  can  tell  how  soon  the  cloud  that  hangs 
over  us  may  burst,  and  overwhelm  us  utterly  ? — 

Let  us  follow  the  example  of  the  repenting  Ninevites.    Jonah  iii.  5 — 9. — 

If  "it  be  in  our  hearts  to  make  a  covenant,"  let  it  instantly  he  done. 
Ps.  cxix.  60. — 

And  let  every  one,  while  we  are  yet  speaking,  implore  help  of  God  to  do 
it  with  sincerity — 

2.  If  we  neglect  this  duty,  we  cannot  hope  to  escape  the  wrath  of  God. 
Sodom  was  destroyed,  because  they  laughed  at  God's  threatenings  as  idle 

tales — 

And  the  strongest  empires,  in  succession,  have  fallen  a  sacrifice  to  their 
sins — 

Who  then  shall  protect  us,  if  we  continue  to  provoke  the  Majesty  of 
heaven  ? — 

But,  whatever  be  the  fate  of  the  nation,  we  must  all  appear  at  the  judg- 
ment seat  of  Christ — 

And  there  none  will  be  acknowledged  as  his  people,  who  had  not  volunta- 
rily taken  him  for  their  Lord  and  Saviour — 

If  then  ye  hava  any  regard  for  your  eternal  welfare,  neglect  him  no  longer — 

But,  in  the  penitent  language  of  the  prophet,  devote  yourselves  to  his  ser- 
vice. Isa.  xxvi.  13. — 

3.  If  we  heartily  engage  in  this  duty,  we  have  nothing  to  fear. 

Were  such  a  covenant  general  through  the  nation,  God  would  soon  remove 
his  judgments — 

But  whatever  come  upon  the  land,  God's  faithful  people  shall  be  objects 
of  his  favor — 

Though  they  may  be  involved  in  the  general  calamities,  they  shall  be 
comforted  with  the  divine  presence.    I's.  xxxiv.   18,  19. — 

They  need  not  therefore  be  agitated  with  fear  on  account  of  God's  dis- 
pleasure in  this  world — 

Nor  have  they  any  thing  to  dread  in  the  eternal  world.    Mai.  iii.  17. 


422  THE    WAY    OF    SALVATION. 

Let  us  then  enter  into  this  matter  with  our  whole  hearts — - 
And  pray  day  and  night  for  grace  to  perform  our  vows — 
Unfaithfulness  to  our  engagements  will  incense  God  still  more  against  us — - 
And  provoke  him  to  inflict  yet  heavier  judgments  upon  us.  Jer.  xxxiv.  18-20. 
It  were  even  better  never  to  have  vowed,  than  to  vow   and  not  pay.  Ecc. 

v.  5.  2.  Pet.  ii.  21. 

He  however,  who  puts  it  into  our  heart  to  make,   can   enable  us  to  keep, 

our  covenant.  Jude  24. 

Let  us  then  engage  simply  in  dependence  on  the  divine  strength — 

But  found  all  our  hopes   of  acceptance  on  that   better  and   unchangeable 

covenant,  which  Christ  has  entered  into  on  our  behalf — 


THE  REQUISITES  FOR  ACCEPTABLE  PRAYER. 

1  Kings  viii.  38,  39. — What  prayer  and  supplications  soever  be  made  by  any  man,  or  by  all 
thy 'people  Israel,  which  shall  know  every  man  the  plague  of  his  own  heart,  and  spread 
forth  his  hands  towards  this  house  :  then  hear  thou  in  heaven  thy  dwelling-place,  and 
foroive,  and  do,  and  give  to  every  man  according  to  his  ways  whose  heart  thou  know- 
est.     (S.  S.) 

Eeligion  is  often  thought  to  be  an  employment  fit  only  for  weak  minds, 
or  for  those  who  have  nothing  else  to  engage  their  attention — 
But  it  is  worthy  the  pursuit  of  the  wisest  and  greatest  men — 
Never   did    Solomon   appear   more    glorious    than    when   uttering   these 
words — 

At  the  head  of  all  his  subjects  he  dedicated  his  temple  to  God — 
He  set  them  a  bright  example  of  piety  and  devotion — 
And  interceded,  not  for  them  only,  but  for  all  succeding  generations. 
In  this  portion  of  his  instructive  prayer  we  may  see, 
I.  The  requisites  for  acceptable  prayer. 

An  humble,  upright,  fervent,  believing,  submissive,  obediential  frame  of 
mind  is  necessary  when  we  approach  the  throne  of  grace — 

But  the  most  essential  requisites  for  acceptable  worship  are  comprised  in, 

1.   A  deep  sense  of  our  own  depravity. 

The  "  plague  of  one's  own  heart"  is,  one's  indwelling  corruption" — 

"Every  one"  has  some  "  sin  that  more  easily  besets  him" — 

Not  that  a  mere  acquaintance  with  this  plague  is  sufficient — 

We  must  know  the  depth  and  inveteracy  of  our  disorder — 

Our  knowledge  too  must  produce  an  unfeigned  self-abhorrence — 

And  a  full  conviction  of  our  utter  helplessness — 

Nor  without  this  knowledge  can  we  offer  up  acceptable  prayer — 

We  cannot  lament  what  we  neither  feel  nor  know — 

Or  seek  for  mercy,  when  we  perceive  not  our  need  of  it — 

While  ignorant  of  our  depravity,  we  are  not  in  a  state  to  receive  mercy — 

We  should  not  eVen  be  willing  to  accept  of  mercy  on  God's  terms — 

*Some  understand  "plague"  as  expressing  some  lonthsome  disorder;  and  the  rather  be- 
cause it  is  translated  "sore"  in  the  parallel  passage  2  Chron.  vi  29.  This  is  the  true  sense 
of  it  when  it  relates  to  the  body  ;  but  here  the  heart  is  represented  as  the  seat  ot  this  disor- 
der, and  therefore  it  must  be  understood  of  sin.  This  is  confirmed  by  what  is  said  in  the 
text  of  God's  knowing  the  heart. 


1HK    WAY    OF    SALVATION'.  423 

The  very  offers  of  salvation  would  rather  excite  our  displeasure  than  our 
gratitude'1 — 

2.   A  believing  view  of  Christ. 

The  temple  of  Solomon  was  the  more  immediate  residence  of  the  Deity — 

All  were  on  this  account  directed  to  Look  towards  it  when  they  prayed — 

That  temple  was  typical  of  the  Lord  Jesus  Chris tf — 

In  him  "  dwells  all  the  fulness  of  the  Godhead  bodily" — 

To  him  our  eyes  are  therefore  to  be  directed.     Isai.  xlv.  22. 

We  are  to  offer  all  our  petitions  to  him,  or  in  his  name.     John  xiv.  13,  14. 

This  regard  to  him  is  neeessary  to  the  acceptance  of  our  prayers — 

It  is  through  him  alone  that  we  gain  access  to  the  Deity.     Eph.  ii.  18. 

We  cannot  approach  the  Father  in  any  other  way.     John  xiv.  6. 

Nor  is  there  any  other  channel  whereby  the  divine  blessings  can  flow  dowu 
to  us,  John  i.  1G. 

On  these  accounts  we  must  •'  stretch  out  our  hands  towards"  him — 

We  must  view  hm  as  our  only  source  of  spiritual  blessings — 

They  who  truly  seek  after  God  will  soon  experience, 

II.  The   ekficacy  of  prayer  when  attended  with   those  requisites. 

Carnal,  cold,  or  unbelieving  petitions  will  receive  no  ansvve*,  Jam,  iv.  3; 
Matt.  xv.  8,  9  ;  Jam.  i.  6,  7. 

But  humble  and  believing  prayer  will  obtain  the  richest  blessings. 

1.  National. 

The  passage  before  us  relates  to  the  whole  Jewish  nation — 
It  supposes  them  to  have  incurred  the  heavy  displeasure  of  God — 
And  teaches  them  how  they  are  to  avert  his  wrath — 

Nor  did  God  leave  them  in  suspense  about  the  issue  of  such  humiliation- 
He  declared  in  vision  to  Solomon  that  his  petitions  were  accepted,  2  Chron. 
vii.  12-14. 

The  Jewish  history  affords  many  striking  instances  of  deliverance  vouch- 
safed to  a  repenting  people.;}; 

Nor  can  we  doubt  but  that  the  same  means  would  still  be  crowned  with  the 
like  success. || 

2.  Personal. 

He  who  "  knows  our  heart"  will  grant  all  that  we  can  desire,  1  John  v. 
14,  15. 

Forgiveness  of  sin. 

Who  more  infamous  and  abandoned  than  that  woman?  Luke  vii.  37,  39. 

Yet  she,  in  humility  and  faith,  applied  to  Jesus,  Luke  vii.  38. 

And  received  an  assurance  that  her  iniquities  were  forgiven,  lb.  47,  48,50. 

Peace  of  conscience. 

How  troubled, almost  to  distraction,  were  the  murderers  of  our  Lord  !  Acts 
ii.  37. 

*A  man,  Dot  sensible  that  he  had  subjected  himself  to  capital  punishment  by  breaking  the 
laws  of  his  country,  would  i eject  with  indignation,  ari  oiler  of  deliverance  from  an  igno- 
minious death  :  but  a  self-condemned  criminal  on  the  eve  of  his  execution  would  receive 
buch  an  otl'er  gladly. 

fSec  John  ii.  1!),  21,  and  compare  Exod.  xxiii.  21,  with  the  expression,  "  My  name  shall 
be  there."     1  Kings  viii.  21). 

I  Jehosapht  praying  according  1"  the  direction  in  the  text,  2  Chron.  x.\.  5—13,  expressly 
reminded  God  of  Tiis  promise,  ver.  !>.  And  the  success  of  his  prayer  tar  exceeded  all  rea- 
sonable expectation  ;  see  ver.  22 — 25. 

||If  tins  wert  a  /'»>/  Sermon,  it  would  be  proper  to  enlarge  a  little  on  this  idea  in  reference 
to  the  peculiar  state  of  the  nation  at  the  time. 


424  THE    WAY    OF    SALVATION. 

But,  according  to  Peter's  direction,  they  looked  to  Jesus,  lb.  38. 

And  were  immediately  filled  with  "peace  and  joy  in  believing,"  lb.  46. 

*Deliverance  from  temporal  troubles. 

"We  cannot  conceive  greater  temporal  affliction  than  that  endured  by  Jonah, 
Jonah  ii.  1 — 3. 

Yet,  when  to  appearance  irrevocably  lost,  he  praved  in  this  manner,  lb. 
4,7. 

And  experienced  a  most  unparalled  deliverance,  lb.  10. 

*Victory  over  our  spiritual  enemies. 

With  what  vehemence  did  Satan  assault  the  apostle  Paul  !  2  Cor.  xii.  7. 

The  afflicted  saint  cried  with  earnestness  to  the  Lord  Jesus,  lb.  8. 

His  troubles  were  immediately  turned  into  triumphant  exultations,  lb.  9. 

Renewal  after  the  divine  image. 

Nothing  on  earth  does  a  believer  desire  so  much  as  this — 

Yet  this  shall  be  attained  in  the  same  way — 

An  humble  an  believing  view  of  Christ  shall  effect  it,  iii.  18. 

*A  peaceful  death. 

Stephen  died  by  the  hands  of  cruel  and  bloodthirsty  enemies,  Acts  vii.  54 

But  he  offered  an  humble  and  believing  prayer  to  Christ,  lb.  59. 

And  his  death  was  to  him  as  a  serene  and  peaceful  sleep,  lb.  60. 

A  glorious  immortality. 

He  who  died  justly  by  the  hands  of  the  public  executioner  must  have  mer- 
ited in  a  high  degree  the  wrath  of  God,  Luke  xxiii.  41. 

Nevertheless  in  his  last  hour  he  directed  his  eyes  to  Christ,  lb.  42. 

And  that  very  day  was  he  admitted  with  Christ  to  Paradise,  lb.  43. 

Application. 

Let  none  despair  on  account  of  the  greatness  of  their  sins — 

Or  of  the  judgments  of  God  which  are  already  inflicted  on  them. 

God  will  suffer  none  to  "  seek  his  face  in  vain" — 

Let  every  one  then  bewail  "  the  plague  of  his  own  heart" — 

And  offer  up  believing  prayers  "  towards  God's  holy  oracle."* 

*This  will  suffice  for  two  Sermons,  the  first  head  being  the  subject  of  one,  and  the  second 
head  of  the  other.  If  it  form  the  ground  of  one  Sermon  only,  those  particulars  which  are 
marked  with  an  asterisk  *  under  the  second  head  may  be  omitted. 


THE  PRAYER  OF  JABEZ. 

I  Chron.  iv.  10. — And  Jabez  called  on  the  God  of  Israel,  saying,  Oh,  that  thou  wouldest 
bless  me  indeed,  and  enlarge  my  coast,  and  that  thine  hand  might  be  with  me,  and  that 
thou  wouldest  keep  me  from  evil,  that  it  may  not  grieve  me.  And  God  granted  him  that 
which  he  requested.     (S.  S.) 

Remarkable  is  the  honor  which  God  puts  upon  prayer — 
And  numberless  are  the  instances  which  are  recorded  of  its  efficacy — 
Jabez  is  here  mentioned  in  a  long  catalogue  of  names — 
But  while  the  names  only  of  others  are  recorded,  he  is  particularly  noticed — 
He  is  even  declared  to  have  been  more  honorable  than  all  his  brethren — 
This  distinction  indeed  might  be  given  him  on  account  of  his  primogeni- 
ture— 

1  lit  it  was  certainly  still  more  due  on  account  of  his  piety — 


THE    WAY    OF    SALVATION.  425 

Like  the  patriarch  Jacob,  "  wrestled  with  God  and  prevailed" — 
I.  The  import  of  his  prayer. 

In  its  primary  sense  it  evidently  related  to  temporal  blessings. 
God  had  promised  his  people  an  inheritance  in  Canaan — 
But  they  were  not  able  of  themselves  to  drive  out  the  inhabitants — 
Jabez  therefore,  sensible  of  his  insufficiency,  prayed  to  God  for  help — 
He  begged  for  the  blessing  of  God  upon  his  own  endeavors — 
He  desired  to  be  preserved  from  the  dangers  to  which  his  military  exploits 
would  expose  him — 

And  to  have,  through   the  divine  interposition,  an  enlarged   inheritance  in 
the  promised  land — 

These  requests  he  urged  with  a  significant  and  earnest  plea — 
But  there  is  reason  to  think  it  had  also  a  spiritual  meaning. 
The  earthly  Canaan  was  typical  of  the  heavenly  kingdom — 
The  enemies  also  that  were  to  be  driven  out,  were  typical  of  the  enemies 
with  whom  the  christian  has  to  contend — 

Moreover,  the  assistance,  which  God  rendered  to  his  people,  was  intended 
to  show  us  what  aid  we  might  expect  from  him — 

And  what  evil  will  a  child  of  God  deprecate  so  much  as  sin? — 
Surely  nothing  is  so  "grievous"   to  him  as  the  prevalence  of  corruption, 
Rom.  vii.  24. 

Well  therefore  may  Jabez  be  considered  as  looking  beyond  this  world — 
And  as  imploring  a  secure  possession  of  his  heavenly  inheritance — 
In  both  these  views  the  prayer  is  well  worthy  of  our  notice. 
II.   The  excellence  of  it. 

It  is  the  sentiment,  rather  than  the  expression,  that  gives  excellence  to 
prayer — 

But  in  both  respects  we  may  admire  that  before  us — 
It  was, 
Humble. 

He  felt  his  entire  dependence  upon  tne  power  and  grace  of  God — 
This  is  intimated  not  merely  in  the  petitions  offered,  but  in  the  very  man- 
ner in  which  they  were  offered — "  Oh,  that,"  &c. 

Such  humility  is  absolutely  necessary  to  render  prayer  acceptable — 
The  more  we  abase  ourselves,  the  more  will  God  exalt  us — 
Let  this  be  remembered  in  all  our  addresses  at  the  throne  of  grace — 
Diffusive 

Jabez  did  not  content  himself  with  a  mere  general  petition — 
He  opened  distinctly  his  several  wants  to  God — 
A  similar  conduct  is  proper  for  us  also,  Phil.  iv.  G. 

Not  that  God  needs  to  be  informed  of  our  wants,  or  that  he  will  hear  us 
for  our  much  speaking,  Matt.  vi.  7,  8. 

But  we  need  to  recite  our  wants,  in  order  to  impress  our  own  minds  with 
a  sense  of  our  utter  helplessness  and  un worthiness — 
Importunate 

He  enforced  his  request  with  a  very  earnest  plea — 
Nor,  in  reference  to  sin,  could  any  plea  lie  more   proper  for  him — 
We  indeed  should  urge  the  prevailing  name  of  Jesus — 
But  we  may  also  properly  deprecate  sin  as  "  grievous"  to  our  souls — 
Yea,  a  disposition   to  do   this   is  both  an  evidence  of  our  sincerity,  and  a 
pledge  of  the  divine  acceptance — 

And,  in  pleading  thus,   we   may  well  adopt  the   words  of  Jacob — Gen. 
xxxii.  26. 

54 


426 


THE    WAY    OF    SALVATION. 


Believing 

The  title,  by  which  he  addressed  the  Deity,  argued  his  faith  in  God — 

It  expressed  a  confidence  in  God  as  the  hearer  of  prayer,  lb.  28. 

It  is  in  this  way  that  we  also  should  approach  the  Deity,  Heb.  xi.  6. 

Without  such  faith  our  petitions  will  have  but  little  effect,  Jam.  i.  6,  7. 

But  with  it,  they  shall  never  go  forth  in  vnin,  Mark  xi.  24. 

Prayer  possessing  such  qualities  could  not  fail  of  success. 

III.   The  success  with  which  it  was  attended. 

We  have  no  detailed  account  of  God's  kindness  towards  him — 

But  we  are  informed  that  God  granted  him  all  that  he  requested. 

If  Jabez  was  not  straitened  in  asking,  much  less  was  God  in  giving — 

"The  prayer  of  the  upright  is  God's  delight" — 

We  cannot  possibly  enlarge  our  requests  too  much — 

We  lose  much  by  not  using  more  of  holy  vehemence,  2  Kings  xiii.  19. 

The   promises   made   to   us   exceed  not  our  desires  only,  but  our  concep- 
tions. Eph.  iii.  20. 

Petitions  offered  in   faith,  have,  as  it  were,  the  force  of  commands,  Isaiah 
xlv.  11. 

The  more  we  abound  in  them,  the  more  we  shall  find  that  saying  true,  Ps. 
lxxxi.  10. 

And  often  will  God  vouchsafe  us  an  instantaneous  answer,  Ps.  cxxxviii.  3. 
Let  us  therefore  take  encouragement  from  this  concise  history. 
Many  and  great  are  the  blessings  we  need  from  God — 
But  the  throne  of  his  grace  is  always  open  to  us — 
Let  us  then  spread  all  our  sins,  and  wants  before  him — 
Let  us  approach  him  as  our  God  in  Christ  Jesus — 

Let  us  view  him  as  a  gracious  answerer  of  prayer,  Ps.  Ixv.  2,  and  Ivii.  2 
And  our  success  shall  surely  correspond  with  that  of  Jabez — 
"  God  never  did,  or  will,  say  to  any,  Seek  ye  my  face  in  vain" — 
Application. 

Let  all  now  call  to  mind  their  several  wants  and  necessities — 
Let  nothing  be  thought  too  small,  or  too  great,  to  ask — 
Let  our  prayers,  like  that  of  Jabez,  be  daily  recorded  in  heaven — 
Let  the  pressure  of  our  wants,  and  the  richness  of  our  prospects,  stimn- 
late  us — 

Let  us  expect  the  accomplishment  of  that  glorious  promise — John  xiv. 
13,  14. 

And  in  due  time  our  prayers  shall  be  turned  into  everlasting  praises. 


HUMILIATION  FOR  THE  SIN  OF  THE  HEART. 

2  Chron.  xxxii.  26. — Hezekiah  humbled  himself  for  the  pride  of  his  heart.     (S.  S.) 

The  best  of  men  are  liable  to  fall  through  temptation — 

But  they  will  deeply  bewail  any  sin  into  which  they  have  been  betrayed — 

Hezekiah  was  a  man  of  very  distinguished  piety,  2  Kings  xx.  3. 

But  he  was  not  sufficiently  aware,  that  his  integrity  was  the  effect  of  divine 

grace,  and  not  of  human  power — 

God  therefore  left  him  for  a  moment  to  the  influence  of  his  own  heart — 

Ver.  81. 


THE     WAV     OF    SALVATION.  427 

In  consequence  of  this  he  soon  gave  a  proof  of  his  inherent  depravity — 
But,  on  discovering  his  sin,  he  instantly  humbled  himself  for  it  before  God — 
We  shall, 

I.  Shew  the  nature  and  grounds  of  Hezekiaii's  humiliation. 
The  sin  committed  by  him  does  not  in  human  estimation  appear  great. 
The  princes  of  Babylon  sent  to  congratulate  him  on  his  recovery — 
He  received  them  with  all  the  kindness  and  courtesy  that  he  could  express— 
And  shewed  them  every  thing  in  his  dominions  that  could  afford  them  en- 
tertainment— 

But  his  conduct  was  exceeding  sinful  in  the  sight  of  God  ;  for  in  it, 

1.  He  sought  his  own  glory 

Hezekiah  evidently  thought  of  nothing  else  at  that  time — 

He  wished  to  shew  how  great  a  man  he   was,  in  order  that  his  alliance 

might  be  courted,  and  his  power  feared — 

Now  this  would  h3ve  been  highly  criminal  in  any  man,  Prov.  xxv.  27. 

But  it  was  especially  so  in  him,  at  that  particular  juncture — 

He  had  just  been  at  the  border  of  the  grave;  and   therefore  should  have 

been  more  impressed  with  the  vanity  of  earthly  grandeur — 

And  should  have  seen  the  folly  and  wickedness  of  priding  himself  in 

things  so  empty,  so  worthless,  so  transient — 

2.  He  sought  his  own  glory  in  preference  to  God's  honor. 

He  had  now  a  happy  opportunity  of  magnifying  the  God  of  Israel — 

He  might  have  told  the  ambassadors,  what  God  had  done  for  his  nation  in 
former  times — 

He  might  have  recited  the  wonderful  restoration  which  God  had  at  this 
time  afforded  to  himself  in  particular,  together  with  the  stupendous  miracle 
with  which  the  promise  of  that  recovery  had  been  confirmed,  2  Kings  xx.  11. 

He  might  have  commended  Jehovah  as  an  answerer  of  prayer— lb.  ver. 
4,  5. 

And  in  this  way  have  exalted  him  above  all  the  gods  of  the  heathen— 

And  surely  the  mercies  that  had  been  vouchsafed  unto  him,  demanded  such 
a  tribute — 

But  he  was  pitifully  occupied  about  self — 

And  basely  preferred  his  own  honor  before  God's — 

3.  He  sought  his  own  glory  before  the  good  of  his  friends 
The  ambassadors  were  shewing  great  kindness  to  him — 

He  should  therefore  have  recompensed  them  in  the  best  way- 
He  should  have  instructed  them  in  the  knowledge  of  the   God  of  Israel — 
And  have  told  them  how  willing  he  was  to  become  their  God- 
Thus  perhaps  he  might  have  converted  and  saved  their  souls— 
And  have  spread  the  knowledge  of  the  true  God  in  Babylon- 
Yea,  eventually,  he  might  have  been   instrumental   to   the   salvation  of 

thousands — 

But  he  utterly  forgot  the  necessities  of  their  souls — 

And 'was  offering  incense  to  his  own  vanity,  when  he  should  have  been 

promoting  their  eternal  welfare — 

This  was  his  sin  ;  and   God  denounced  a  heavy  judgment  against  him  on 

account  of  it. 

His  riches  were  all  to  be  taken  away  by  the  Chaldeans — 

His  own  children  were  to  be  made  eunuchs  in  the  king  of  Babylon's 

palace — 

And  the  whole  nation  to  be  led  into  a  miserable  captivity— 

But,  if  his  offence  was  great,  his  humiliation  also  was  remarkable. 


428  THE    WAY    OF    SALVATION. 

He  heard  with  trembling  the  judgments  which  God  threatened  to  execute — ■ 
Instead  of  palliating  his  sin,  he  acknowledged  at  once  the  justice  of  the 
Deity  in  inflicting  such  a  punishment  on  account  of  it — 

In  concert  with  all  his  subjects,  he  implored  forgiveness  at  God's  hands — 
And,  having  obtained  a  respite  of  the  sentence,  thankfully  acquiesced  in 
the  determinations  of  heaven,  Isa.  xxxix.  8. 

While  we  see  in  him  much  to  shun,  and  much  to  imitate,  let  us, 
II.  Enquire  whether  we  also  have  not  similar  grounds  for  humilia- 
tion ? 

Pride  is  deeply  rooted  in  the  heart  of  fallen  man — 
We  are  prone  to  be  lifted  up  on  every  occasion. 
We  are  vain  of  any  natural  endoicments  of  body  or  mind — 
The  strong  displays  his  strength;  the  beautiful,  her  beauty — 
A  penetrating  mind,  or  tenacious  memory,  are  made  grounds  of  self-admi- 
ration, and  self-preference — 

Any  acquired  distinctions  also  become  food  for  our  vanity — 
The  man  of  wealth,  of  honor,  or  of  power,  assumes  a  consequence  from. 
his  elevation,  and  demands  from  others  a  homage  as  his  due — 

The  proficient  in  any  act  or  science  courts  applause,  and  delights  to  have 
his  talents  admired — 

Even  the  gifts  of  grace,  through  the  depravity  of  our  nature,  become  oc- 
casions of  pride — 

Not  only  an  ability  to  speak  or  pray  with  fluency,  but  even  an  insight  into 
the  corruption  of  the  heart,  is  often  exhibited  more  for  the  purpose  of  attract- 
ing admiration  than  of  doing  good — 

Whatever  we  have  that  elevates  us  a  little  above  our  fellow-creatures,  our 
proud  hearts  are  fond  of  displaying  it,  and  pleased  with  the  flattering  atten- 
tions which  it  procures  for  us — 

We  indulge  the  disposition  too  to  the  neglect  of  God's  honor,  and  of  the 
eternal  welfare  of  those  around  us. 

How  many  glorious  opportunities  have  we  of  speaking  for  God ! — 
What  grounds  of  praising  him  might  we  find  in  the  sacred  records! — 
How  many  too  might  we  find  in  our  own  experience! — 
And  what  unspeakable  benefit  might  arise  to  mankind,  if  we  carefully  im- 
proved these  opportunities  ! — 

But  how  rarely  is  our  intercourse  with  each  other  made  subservient  to 
these  ends — 

We  waste  our  time  in  flattering  attentions  and  unprofitable  civilities — 
We  are  as  intent  on  gratifying  the  vanity  of  ourselves  or  others,  as  if  our 
social  converse  were  capable  of  no  better  improvement — 

How  much  then  do  we  need  to  imitate  Hezekiah's  humiliation! 
However  innocent  we  may  think  such  conduct,  it  is  highly  criminal  in  the 
sight  of  God — 

It  renders  us  justly  obnoxious  to  God's  heaviest  judgments — Matt.  xii. 
36,  37. 

Should  we  not  then  humble  ourselves  before  him  in  dust  and  ashes  ? — 
Should  not  the  forbearance  he  has  exercised  call  forth  our  devoutest  ac- 
knowledgments ? — 

And  should  we  not  adore  his  goodness  even  if  he  only  delay  to  execute 
his  threatened  vengeance  ? — 

Let  us  not  attempt  to  palliate  this  common,  but  vile,  iniquity — 
But  rather  unite  in  deprecating  the  wrath  we  have  deserved — 


the  way  of  salvation.  429 

Infer, 

1.  What  dreadful  evils  arise  from  small  beginnings! 

Hezekiah  at  first  probably  intended  only  to  shew  civility  to  his  friends — 

But  through  inattention  to  the  motions  of  his  heart,  he  fell  into  grievous 
sin,  and  brought  on  the  whole  nation  the  heaviest  judgments — 

And  what  enormities  have  not  the  motions  of  pride,  of  lewdness,  of  covet- 
ousness,  or  revenge,  produced  amongst  ourselves,  when,  if  they  had  been 
checked  at  first,  they  might  have  been  easily  subdued  ? — 

Let  us  learn  then  to  mark  the  first  risings  of  sin  in  our  hearts — 

Let  us  remember,  that  God  notices  and  abhors  sin  in  the  heart,  no  less 
than  when  it  is  brought  forth  into  open  act — 

Let  us  intreat  him  to  sanctify  our  inward  man,  1  Thess.  v.  23. 

And  never  to  leaoe  us  to  ourselves  for  one  single  moment — 

2.  How  great  is  the  efficacy  of  fervent  prayer  and  intercession! 

The  judgment  denounced  against  Hezekiah  was  to  have  been  speedily  in- 
flicted— 
•      But  he  and  Judah  sought  the  Lord  by  humble  and  fervent  prayer — 

And  the  Lord  deferred  the  evil  till  the  next  generation — 

Thus  will  he  do  also  in  answer  to  our  prayers — 

If  we  turned  to  him  as  a  nation,  he  would  prolong  our  national  pros- 
perity— 

And  would  blot  out  for  ever  the  personal  guilt  of  every  true  penitent — 

Let  us  then  humble  ourselves  for  our  abominations  both  of  heart  and  life — 

So  shall  we  find  God  as  gracious  unto  us,  as  he  was  to  his  people  of  old. 


THE  WOMAN  OF  CANAAN. 
Matthew  xv.  25.—"  Lord,  help  me."     (Sk.) 

Jesus  came  down  from  heaven  to  save  a  perishing  world,  and  his  merciful 
regards  extended  both  to  Jews  and  Gentiles  ;  but  his  ministry  and  miracles 
were,  generally,  confined  to  the  lost  sheep  of  the  house  of  Israel.  Here, 
however,  we  have  an  exception.  A  poor  woman  of  Canaan  came  unto  him 
on  behalf  of  her  daughter,  and  after  a  painful  trial  of  her  faith,  he  mercifully 
granted  unto  her  the  blessing  which  she  desired.  The  whole  account  is  high- 
ly interesting,  and  will  furnish  us  with  many  important  ■and  useful  observa- 
tions. 

I.  The  person  who  applied  to  Jesus,  was  a  "  woman  of  Canaan." 

1.  Her  ancestors  ivere  a  wicked  race,  Lev.  xviii.  24,  25  ; — and  were  driven 
out  of  their  native  country,  as  a  just  punishment  of  their  enormous  crimes, 
Deut,  iv.  38.  The  Israelites,  under  the  command  of  Joshua,  took  posses- 
sion of  their  land;  and,  by  divine  appointment,  it  became  their  inheritance, 
Josh.  xiv.  1,  2. 

2.  But  the  character  and  conduct  of  this  woman  is  a  standing  proof,  that 
the  descendants  of  wicked  nations  may  be  reformed  and  saved:  this  vi  as  the 
case  with  the  Corinthians,  of  whom  the  apostle  Paul  said,  alluding  to  the 
abominable  wickedness  of  the  heathen  world,  "Such  were  some  of  poll;  bill 
ye  are  washed,  but  ye  are  sanctified  "  1  Cor.  vi.  1 1. 


430  THE    WAY    OF    SALVATION. 

3  Her  faith  in  the  Son  of  God  put,  the  Jewish  people  to  shame.  They 
despised  and  hated  him  ;  but  she  honored  and  adored  him  :  and  there  are  per- 
sons in  the  heathen  world,  in  the  present  day,  whose  general  conduct  puts  to 
shame  the  merely  nominal  christians  of  our  highly  favored  land. 

II.  She    applied    to  our  Lord  for  her  daughter,  who    was  "  gre- 

VIOUSLY    VEXED    WITH    A    DEVIL." 

1 .  In  many  instances  devils  have  had  the  power  over  the  bodies  of  men  and 
women;  and  that  power  has  been  exercised  in  tormenting  those  who  have 
been  under  their  influence.  But  we  never  read  of  these  apostate  spirits  do- 
ing any  good,  or  attempting  to  make  any  person  happy.  They  are  wicked 
and  mischievous,  and  it  will  be  dreadful  to  be  delivered  into  their  hands,  Malt. 
xviii.  34,  35. 

2.  But  Jesus  had  power  to  cast  oat  devils,  and  to  deliver  men  from  their 
hellish  rao-e  and  malice.  A  word  of  his  terrified  those  foul  spirits,  and  put 
whole  legions  of  them  to  flight,  Mark  v.  9 — 13.  This  poor  women  had 
heard  the  fame  of  Jesus,  Matt,  iv,  24  ;*and  sought  his  help  with  humble  con- 
fidence. 

2.  And  has  he  not  power  over  devils  now?  Do  they  not  tremble  at  the 
sound  of  his  precious  name?  He  holds  the  powers  of  hell  in  chains;  he 
destroys  their  influence  in  our  hearts,  Eph.  ii.  1 — 4  ;  and  bruises  Satan  under 
our  feet,  Rom.  xvi.  20. 

III.  The  woman  used  means  which  were  proper,  and  which  well 

BECAME    HER    SITUATION. 

1.  She  addressed  Jesus  as  the  so'n  of  David,  and  thereby  acknowledged 
that  he  was  the  Christ  which  should  come  into  the  world  ;  for  the  Jews  cal- 
led their  Messiah  the  son  of  David,  because  he  was  to  descend  from  him,  and 
to  sit  upon  his  throne,  Isa.  ix.  7. 

2.  And  she  cried  for  mercy :  the  case  of  her  daughter  required  the  inter- 
position of  mercy-  It  was  wise  in  her  to  go  to  Jesus,  for  he  was  full  of 
gracej  John  i.  14;  and  it  will  be  wise  in  us  to  go  to  him  for  a  complete  de- 
liverence  from  the  power  and  tyranny  of  our  adversary  the  devil,  who  "  as  a 
roarino-  lion,  walking  about  seeking  whom  he  may  devour,"  1  Pet.  v.  8.  She 
was  not  ashamed  of  earnest  prayer,  but  cried  aloud  ;  let  us  also  cry  aloud, 
like  David,  out  of  the  depths  of  penitential  sorrow,  Psa.  exxx.  1,  2. 

IV.  Jesus,  as  if  he  did  not  hear  her  cry,  remained  silent,  and 
"  answered  her  not  a  word." 

1.  He  seemed  to  treat  her  with  contempt;  but  was  trying  and  proving  her 
faith,  How  often  does  he  proceed  on  a  similar  plan,  in  his  dealings  with  humble 
penitents,  so  that  they  are  ready  to  ask,  "Is  his  mercy  clean  gone  for  ever?" 
Psa.  lxxvii.  8. 

2.  But  let  them  patiently  wait  for  his  salvation,  Psa.  xl.  1.  He  may  be 
silent  for  a  time  ;  but  mercy  is  in  his  heart.  Only  remain  at  the  throne  of 
grace,  and  continue  to  cry  for  mercy,  and  he  will  give  an  answer  of  peace, 
Gen.  xli.    10. 

V.  His  disciples,  weary  of  her  noisy  cry,  be  ought  him  to  send 
ker  away. 

1.  It  is  highly  probable,  from  the  answer  of  Jesus,  that  they  wished  him 
to  "-rant  her  request ;  for,  otherwise,  there  would  be  no  point  in  his  saying, 
"  I  am  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel."  But  allow- 
ing this,  there  is  no  proof  that  they  pitied  her  case,  as  they  only  wanted  to 
get  rid  of  her,  on  account  of  the  multitude  of  people  brought  about  them  by 
her  loud  cries. 

2.  But  the  ministers  of  Jesus  should  pity  all  who  are  in  trjuble  ;  kindly 


THE    WAY    OF    SALVATION.  431 

bear  with  the  little  improprieties  of  behaviour  which  they  may  fall  into,  in 
such  circumstances;  treat  them  with  the  utmost  tenderness,  weeping  with 
them  that  weep,  Rom.  xii.  15  ;  and,  especially  intercede  for  them  with  their 
heavenly  Lord  and  Master.  A  feeling  heart  is  a  fine  trait  in  a  christian  min- 
ister, Rom.  ix.  1 — 3. 

VI.  In  reply  to  his  disciples,  Jesus  stated  his  mission  to  the  house 
of   Israel. 

1.  He  calls  them  hat  sheep,  because  they  had  gone  astray,  and  were  ex- 
posed to  imminent  perils.  No  animal  in  the  world  is  more  exposed  to  dan- 
ger than  a  wandering  sheep  ;  and  when  the  foolish  conduct  of  men  is  set  forth 
by  this  figure  in  the  Holy  Scriptures,  their  danger  is  forcibly  pointed  out: 
and  were  not  the  Jews  exposed,  in  their  wanderings,  to  error,  sin,  and  pun- 
ishment ? 

2.  Jesus  was  sent,  as  a  holy  prophet,  to  seek  the  wandering  sheep  of  the 
house  of  Israel  ;  to  bring  them  back  to  the  fold  of  God;  and  to  place  them 
in  safe  and  happy  circumstances.  To  this  he  alludes  in  another  figure,  where 
he  says,  "  How  often  would  I  have  gathered  thy  children  together,  even  as  a 
hen  gathereth  her  chickens  under  her  wings,  and  ye  would  not  ?"  Matt. 
xxiii.  37. 

3.  But  he  was  not  sent  as  a  prophet  to  the  Gentiles,  nor  did  he  send  his 
disciples  to  them  in  the  days  of  his  ilesh,  Matt.  x.  5,  6  ;  but  after  his  resur- 
rection, he  commissioned  them  to  go  "into  all  the  world,"  and  to  "preach  the 
gospel  to  every  creature."  Mark  xvi.  15.  Thus  we  have  known  the  joyful 
sound,  and  we  may  walk  in  the  light  of  the  Lord's  countenance,  Psalms 
lxxxix.  1  5. 

vii.  now  the  woman  drew  near  and  worshipped  jesus,  saying, 
"  Lord,  help  me." 

1.  She  paid  him  honor  as  the  son  of  David ;  but  we  dare  not  affirm  that 
she  worshipped  him  as  God  ;  because  we  are  not  quite  sure  that  she  was  ac- 
quainted with  his  divinity.  Kings  were  worshipped  with  civil  respect.  Thus 
the  conoren-alion  of  Israel  "  bowed  down  their  heads  and  worshipped  the  Lord 
and  the  king,"  1  Ohron.  xxix.  20.  Rut  we,  who  know  the  Saviour,  as  God 
over  all,  are  bound  to  worship  him  with  divine  honors,  Rev.  v.  13. 

•J.  The  cry  of  the  woman  was,  Lord  help  me:  she  knew  he  could  help 
her,  because  he  had  helped  others  in  similar  circumstances;  and  she  hoped 
he  ivould  help  her,  because  she  had  heard  of  his  wonderful  compassion. 
With  this  conviction  let  us  approach  his  mercy  seat,  resting  assured  that  he 
is  both  able  and  willing  to  help  us,  in  our  lowest  and  most  abject  state. 

3.  Many  persons  would  have  been  offended  at  the  silence  of  Jesus;  but 
this  poor  woman,  being  strong  in  faith,  took  no  offence.  It  ill  becomes  a 
suppliant  to  murmur  and  complain,  especially  one  who  applies  for  blessings 
on  the  ground  of  mercy  ;  and  what  other  ground  have  we  ?  We  are  sinners 
and  there  is  no  salvation  for  us,  but  by  grace,  Eph.  ii.  8. 

VIII.  But  when  this   woman    paid  honor  to   our  Lord,  and  asked 

HIS    GRACIOUS    HELP,    HE    SPAKE    TO    HER    WITH    APPARENT    UNKINDNESS. 

1.  lie  called  the  house  of  Israel  children  ;  but  they  were  rebellious  chil- 
dren, Isa.  i.  2.  They  treated  him  cruelly  ;  but  he  expressed  tender  love  to 
them.  T'^at  love  continued,  when  their  malice  had  brought  him  to  the  cross. 
There  he  said,  'Father,  forgive  them;  for  they  know  not  what  they  do," 
Luke  xxiii.  34.  lie  was  not  willing,  after  all,  to  give  them  up  to  wrath  and 
justice,  IIos.  xi.  8. 

2.  The  blessings  which  he  was  bestowing  on  those  rebellious  children,  he 
called  bread.     By  that  bread  he  meant  his  wise   instructions,  his   healing 


* 

432  THE    WAY    OF    SALVATION. 

power,  and  his  nourishing  influences.  He  was  the  bread  of  life,  and  if  his 
own  nation  had  received  him  as  the  true  Messiah,  he  would  have  fed  them 
with  the  bread  of  life,  as  he  had  fed  their  fathers  by  manna  in  the  wilderness, 
John  vi.  31 — 35. 

3.  Though  his  own  nation  despised  that  bread,  yet  he  said  to  this  Canan- 
ite,  it  is  not  meet  to  take  it  from  them,  and  to  cast  it  to  the  dogs.  He  did  not 
call  her  countrymen  dogs  ;  but  reminded  her  that  they  were  viewed  with  con- 
temtp,  on  account  of  their  impurities  and  abominations.  This  was  not  said 
with  a  view  to  reproach  any  class  of  men  ;  but  to  prove  her  faith. 

IX.  The  woman,  conscious  of  her  vileness,  acknowledged  the  truth 

OF  HIS  OBSERVATION  J  BUT  HUMBLY  CRAVED  THE  CRUMBS  WHICH  MIGHT  FALL 
FROM    HIS    TABLE. 

1.  Here  we  see  a  remarkable  instance  of  genuine  humility ;  the  poor 
Canaanite  did  not  say  a  word  about  the  degrading  title,  only,  "  Truth,  Lord.'1'' 
It  was  as  much  as  if  she  had  said,  "let  us  be  called  dogs,  we  deserve  such 
treatment,  and  I  will  not  attempt  to  prove  that  we  have  any  just  claims  to  thy 
benevolence." 

2.  But  her  remarks  were  ingenious  and  inimitably  beautiful ;  and  the 
reason  assigned,  why  it  was  not  meet  to  give  her  the  children's  bread,  was 
made  the  ground  of  her  pleading.  "  The  Canaanites,  who  deserved  to  be 
called  dogs,  ought  not  to  expect  the  bread  of  children ;  but  remember,  Lord, 
that  dogs  eat  the  crumbs  which  fall  from  their  master's  table ;  and  I  only  ask 
thee  for  the  crumbs  which  are  given  to  those  animals." 

3.  How  strong  was  her  faith ;  how  persevering  her  application ;  how 
earnest  her  desire  to  obtain  the  blessing  !  An  humbled  spirit  is  willing  to  be 
accounted  vile.  Let  us  carefully  study,  and  humbly  own,  our  vileness  ;  and 
while  we  humble  ourslves  before  the  Lord,  and  deem  the  smallest  favour  an 
undeserved  boon,  his  mighty  hand  will  lift  us  up,  James  iv.  10  ;   1  Pet.  v.  6. 

X.  When    her  faith    was    proved,  Jesus  said,  "  Be  it    unto    thee 

EVEN    AS    THOU    WILT." 

1.  Her  faith  in  the  power  and  merciful  kindness  of  Christ  was  great. 
When  he  was  silent  she  was  not  discouraged,  but  waited  for  an  answer;  and 
when  he  hinted  at  her  unworthiness  to  receive  the  children's  bread,  she  said, 
"  Truth,  Lord."  Hence  we  learn  that  a  steady  and  strong  faith  in  our  ador- 
able Saviour,  produces  persevering  prayer ;  and  the  humble  penitent  says, 
'•I  will  not  let  thee  go,  except  thou  bless  me,"  Gen.  xxxii.  26. 

2.  The  poor  woman  was  blessed ;  her  faith  and  prayer  were  successful; 
and  her  daughter  was  made  whole  from  that  very  hour.  And  we  may  boldly 
affirm,  that  all  our  lawful  petitions,  offered  up  in  the  name  of  Jesus,  will  be 
heared  and  answered  ;  for  he  has  said,  "  Ask  and  it  shall  be  given  you,  seek 
and  ye  shall  find,  knock  and  it  shall  be  opened  unto  you,"  Luke  xi.  9. 

INFERENCES. 

1.  The  usurped  dominion  of  the  devil,  and  the  miseries  of  his  deluded 
children,  demand  particular  notice.  Let  us  study  his  devices,  2  Cor.  xi.  11  ; 
and  resist  him  that  he  may  flee  from  us,  James  iv.  7. 

2.  It  is  a  pleasing  reflection,  that  the  head  of  this  old  serpent  has  been 
bruised,  agreeably  to  the  first  promise,  Gen.  iii.  15 ;  and  that  the  seed  of  the 
woman  has  power  to  bind  him  in  chains,  Rev.  xx.  1-3. 

3.  We  should  go  to  Jesus  in  all  our  troubles  ;  exercise  ourselves  in  a  de- 
votional faith  ;  expect  deliverance  from  him  alone ;  and  when  delivered,  give 
him  the  glory  which  is  due  to  his  holy  name. 


THE    WAY    OF    SALVATION.  433 


4.  Our  griefs  and  sorrows  will  soon  come  to  an  end  ;  we  shall  be  removed 
far  from  our  enemy,  the  devil ;  and  spend  a  blessed  eternity  with  God  our 
Saviour.  He  is  now  touched  with  the  feeling  of  our  infirmities  ;  he  has  a 
loving  heart  and  a  strong  hand  ;  and  is  mighty  to  save  his  chosen  people, 
Isaiah  lxiii.  1. 


RELIGION  NOT  A  VAIN  THING. 

*  Deuteronomy  xxxii.  47. — For  it  is  not  a  vain  tiling  for  you;  because  it  is  your  life.     (Sk.) 

One  of  our  poets  has  compared  the  exit  of  a  jrood  man  to  the  sun,  which 
seems  "larger  at  his  setting."  And  never  was  the  remark  more  fully  illus- 
trated and  confirmed,  than  in  the  character  and  circumstances  of  Moses  when 
he  delivered  the  text.  He  had  been  great  and  good  through  life  ;  but  now 
his 'greatness  and  goodness  appeared  in  higher  perfection,  and  shone  with 
more  than  usual  radiance.  The  closing  scene  drew  near,  his  race  of  peril 
and  glory  was  just  run.  He  had  voluntarily  chosen  in  early  life  to  suffer 
affliction  with  the  people  of  God,  and  now  he  convenes  them  together,  and 
delivers  in  their  ears  his  solemn,  his  final  charge;  a  charge  which  for  genu- 
ine affection,  deep  seriousness,  grand  and  elevated  sentiment,  stern  fidelity, 
and  awfully  prophetic  warnings,  has  never  found  a  parrallel.  He  rehearses 
the  righteous  acts  of  the  Lord — reminds  Jsrael  of  their  rebellions — warns 
them  of  their  danger — instructs  them  in  their  duty,  and  closes  the  whole  bv 
saving,  "Set  your  hearts  unto  all  the  words,"  &c.  ver.  46,  47.  We  will 
notice, 

I.  The  object  to  which  Moses  referred  ; — "  It  is  not  a  vain  thino-,"  &c. 

II.  The  affirmation  which  he  made  concerning  it  ; — "  It  is  your  life." 
I.  The  object  to  which  Moses  refers.     This  is  stated  in  ver.  46,  "Set 

your  hearts  unto  all  the  words,"  &c.  Two  things  are  included  in  these 
words,  viz.  persona!  and  family  religion.  Israel  were  to  set  their  hearts  to 
do  all  the  words  of  the  law  themselves,  and  then  to  command  their  children 
to  do  them.  There  were  many  laws,  or  commandments,  which  Moses  re- 
ceived from  God,  and  delivered  unto  Israel,  with  which  we  have  nothinor  to 
do.  Some  were  ceremonial,  relating  to  the  peculiar  mode  of  Jewish  wor- 
ship. Others  were  judicial,  referring  to  the  administration  of  justice  amono- 
them.  But  the  moral  law,  which  was  amplified  in  the  ten  commandments, 
and  epitomised  in  those  well  known  precepts,  ".Thou  shalt  love  the  Lord," 
&c.  Matt.  xxii.  37 — 39,  concerns  us  as  much  as  it  did  Israel,  and  we  re- 
mark concerning  it,  that — It  is  imperative  in  its  nature.  "  Thou  shalt  love," 
&c.  We  are  not  lawless  beings,  left  to  live  at  random;  nor  has  God  given 
us  a  law,  and  left  it  optional  with  us  to  observe,  or  not  observe  it.  But  it  is 
imperative  upon  us;  we  must  do  it,  or  inherit' a  curse  for  omitting  to  do  it. 
//  is  comprehensive  in  its  requirements.  It  binds  us  to  love  God  with  all 
our  powers,  passions,  and  affections.  Our  thoughts,  words,  and  actions,  arc 
to  lie  inspired,  regulated,  and  ruled  by  love. —  //  is  universal  in  its  extent. 
It  binds  every  man,  in  every  clime,  and  in  every  station  to  love  God,  and  to 
love  his  neighbor. — It  is  perpetual  and  eternal  in  its  obligation*  It  knows 
no  change  by  the  revolutions  of  years,  it  never  can  be  abrogated.  Should 
any  inquire  how  this  law  is  to  be  kept,  Moses  will  instruct  them,  "Set  vour 
55 


434  THE    WAY    OF    SALVATION. 

hearts  to  all  the  words,"  &c. — Set  your  hearts  to  consider  the  nature  of 
this  law.  This  will  instruct  you,  liow  utterly  impossible  is  it  for  you  to 
comply  with  the  requisitions  of  this  law,  without  renewing;  grace.  "  By 
the  law  is  the  knowledge  of  sin."  Know  the  law  and  you  will  know  your- 
selves. Counterfeit  coin  is  best  detected  by  comparing  it  with  that  which  is 
genuine — Set  your  hearts  to  pray  for  that  grace  which  wilt  enable  you  to 
love  the  law  of  the  Lord.  Carnal  men  hate  the  law,  because  it  is  so  holy, 
it  allows  of  no  unhallowed  pleasures,  sanctions  no  criminal  indulgence;  but 
good  men  have  the  law  of  Cod  in  their  heart*,  meditate  in  that  law  day  and 
night,  and  are  ready  individually  to  say,  "  O  how  I  love  thy  law  !" — Set 
your  hearts  to  expect  the  uceomplinhmenl  of  that  promise,  "The  Lord  thy 
God  will  circumcise  thine  heart,"  Dcut.  xxx.  G. 

Family  religion  is  also  enjoined; — "Ye  shall  command  your  children  to 
observe  to  do  all  the  words  of  this  law." — Parental  duty  must  be  regulated 
by  the  law  of  God.  Have  you  children?  Get  them  to  read,  to  understand, 
and  to  do  what  the  Bible  enjoins. — Parental  duty  is  authorized  by  the  com- 
mand of  God.  It  is  imperative  upon  parents  to  command  their  children, 
"  Ye  shall  command,"  &c.  Such  is  the  object  to  which  Moses  referred. 
Let  us  consider, 

II.  The  affirmation  which  he  made  concerning  it; — "It  is  not  a  vain 
thing,"  &c.  Here  are  two  things  to  be  noticed;  what  religion  is  not,  and 
what  it  is. 

1.  It  is  not.  an  empty,  airy,  unsubstantial  thing.  For  such  the  word 
vain  frequently  signifies.  Job  calls  the  months  of  his  aflliction  "  months  of 
vanity."  Idols  are  called  vanity,  and  idolaters  vain  men.  Religion  is  not  a 
vain  thing,  not  a  phantom  of  the  brain,  not  a  cunningly  devised  fable,  but  a 
substantial  reality  that  maybe  felt,  tasted,  and  enjoyed. 

2.  //  is  not  a  false  deceitful  thing.  Vain  words  are  false  lying  words. 
Taking  the  name  of  God  in  vain,  is  using  it  falsely,  as  well  as  unnecessarily. 
Religion  is  not  a  false  thing.  There  are  indeed  false  systems  of  religion, 
and  lying  vanities  substituted  for  religion,  but  the  religion  of  the  Bible  is  in- 
violably true;  it  emanates  from  a  God  of  truth  ;  and  it  leads  to  truth  in  prin- 
ciple and  practice.     Infidels  say  it  is  false,  but  Christians  know  it  is  true. 

3.  It  is  not  a  foolish  senseless  thing.  "Vain  man  would  be  wise;"  and 
ignorant  men  think  religion  is  folly ;  and  count  the  lives  of  its  professors 
madness.  "The  preaching  of  the  cross  is  to  them  that  perish  foolishness," 
&c.  But  religion  is  the  essence  of  true  wisdom  ;  under  its  influence,  we 
aim  at  the  noblest  objects,  by  the  adoption  of  the  most  eligible  means  for  se- 
curing those  objects. 

4.  It  is  not  a  fruitless,  unproductive,  thing.     "  Vain  is  the  help  of  man.' 
"Except  the  Lord  keen  the  city,"  &c,   Psa.  exxvii.  1.     Religion  is  univer- 
sally profitable,  Prov.  iii.  13 — 18,  1  Tim.  iv.  8,  vi.  6. 

But  the  principal  reason  why  it  is  not  a  vain  thing  is,  "It  is  your  life." 
To  the  Jews  especially  this  was  applicable,  because, 

1.  It  teas  the  means  of  prolonging  their  life.  Long  life  was  promised 
to  them,  as  the  reward  of  obedience  to  the  law  of  God.  "  Through  this 
thing  ye  shall  prolong  your  days,"  &c,  Exod.  xx.  12;  Prov.  iii.  1G,  x.  27  ; 
Psa.  xxxiv.  12,  13.  And  though  it  may  be  said,  that  these  promises  do  not 
belong  to  us,  yet  religion  in  numberless  instances  prolongs  life,  as  it  saves  us 
from  practices  which  tend  to  the  extinction  of  life. 

2.  It  added  to  the  happiness  of  their  life.  God's  design  in  all  the  dis- 
pensations of  his  grace  is  the  promotion  of  human  happiness.  What  a  mis- 
erable kind  of  existence  is  life  without  religion  ;  to  live  under  the  curse  of 


THE    WAY    OF    SALVATION.  435 

God,  enslaved  to  the  devil,  under  the  dominion  of  guilt,  tormented  with 
fears  of  hell,  and  every  day  fitting  for  damnation.  Hut  what  a  happy,  glori- 
ous life  does  that  man  possess  who  loves  God,  and  knows  that  God  loves 
him. 

3.  I'  promt  rted  the  utility  of  their  life.  lie  who  lives  without  religion, 
lives  uselessly.  The  life  of  a  wicked  man  is  a  curse  rather  than  a  blessing 5 
and  nonently  is  preferable  to  existence,  unless  the  end  for  which  it  is  given 
be  answered".  Religion  teaches  us  to  live  to  he  useful.  We  pray  for  others 
— set  them  good  examples — consider  the  poor,  ami  minister  to  the  necessi- 
ties of  the  afflicted. 

4.  /'  prepared  them  for  eternal  life.  Heaven  is  eternal  life  ;  not  only 
eternal  existence,  lint  en  tless  enjoyment.  Religion  prepares  for  this  life. 
He  who  loves  God  with  all  his  heart,  is  a  Vessel  of  honor  tit  for  the  Mas- 
ter's use  ;  and  God  will  ere  \on>£  receive  him  into  his  kingdom  to  hehold  his 
glory. 

Inferences. 

1.  Religion  consists  in  set  tins;  your  hearts  to  know  and  to  keep  the  com- 
mandments of  God.  This  will  serve  to  reprove  those  who  place  it  in 
frames  and  feelings,  fanciful  notions,  modes  of  faith,  dreams,  visions,  rap- 
tures, <fec. 

2.  Religion  is  not  a  vain  thing.  How  awfully  do  thousands  deceive 
themselves.  Some  treat  it  with  sovereign  contempt.  Others  profess  to 
know  it;  but  their  conduct  belies  their  profession.  How  vain  does  it  appear 
in  the  eves  of  multitudes  ! 

3.  Religion  is  your  life.  Then  tremble  at  the  thought  of  living  -without 
it.  Without  it  you  are  dead  even  while  you  live.  O  seek  to  know,  love, 
and  serve  God.  Then  you  will  be  "happy  while  on  earth  you  live,  might- 
ier joys  ordained  to  know." 


THE  PRODIGAL  SOX. 

,  Luke  xv.  23,  24. — Uriiiif  hitlier  the  fatted  calf,  and  kill  it ;  and   let  us  eat  and  he  merry. 
For  this  my  son  was  dead,  and  is  alive  again ;  he  was  lost,  and  is  found.     (S.  S.) 

The  willingness  of  God  to  receive  sinn.crs  is  abundantly  declared  in  scrip- 
ture— 

But  in  no  place  is  it  so  amply,  or  so  bcautifrrlly  described  as  in  the  parable 
before  us — 

The  reference  which  the  parable  has  to  the  Jews  and  Gentiles  will  be 
more  properly  noticed,  when  we  come  to  consider  the  conduct  of  the  elder 
brother — 

At  present  we  mav  view  it  as  a  lively  representation  of  a  si:in-M'\s  return 
to  God— 

The  '  our  attention  to  three  points  (which  are   also  the   three  dis- 

tinguishing parts  of  the  parable)  namely,  the  prodigal's  departure  from  his 
lather,  his  return  to  him,  and  his  reception  with  him — 

I.    1 1  is    DEPARTURE. 

lie  went  from  his  father's  house,  little  thinking  of  the  ruin  lie  should  brin" 
upon  himself. 


436  THE    WAY    OF    SALVATION. 

The  occasion  of  his  departure  was,  that  he  hated  the  restraint  of  his  fath- 
er's presence — 

And  longed  for  independence,  that  he  might  gratify  his  own  inclinations — 
Hence  he  desired  his  father  to  divide  him  his  portion — 
But  little  did  he  think  to  what  extent  his  passions  would  carry  hira — 
Scarcely  had  he  received  his.  portion  before  he  left  his  father 
And  departed  to  a  distant  country,  where  his  actions  would  pass  unnoticed — 
Having  thus  thrown  the  reins  upon  the  neck  of  his  appetites,  he  was  car- 
ried on  with  irresistible  impetuosity — 

From  one  degree  of  sin  to  another  he  rushed- forward  without  restraint — 
Nor  stopped  till  he  had  wasted  his  substance  in  riotous  living — 
At  last  he  began  to  feel  the  consequences  of  his  folly — 
He  was  reduced  to  a  state  of  extreme  wretchedness — 
Yet  he  determined  to  do  any  thing  rather  than  return  to  his  father — 
Though  a  Jew,  he  submitted  for  hire  to  the  ignominious  employment  of 
feeding  swine — 

His  wao-es  however,  there  being  a  grievous  famine  in  the  land,  would  not 
procure  him  even  necessary  subsistence — 

In  vain  did  he  attempt  to  fill  his  belly  with  the  husks  intended  for  the 
swine — 

In  vain  did  he  solicit  assistance  from  those  who  had  known  him  in  his 
more  prosperous  days — 

"  No  man,"  either  from  gratitude  or  compassion,  "  gave  him"  any  relief- 
Such  is  the  departure  of  sinners  from  the  presence  of  their  God 
They  have  experienced  the  restraints  of  education — 
But  have  sighed  for  liberty  and  independence — 

With  their  growing  years,  they  increasingly  abuse  the  mercies  which  God 
has  bestowed  upon  them — 

Their  reason,  their  time,  and  other  talents  they  employ  in  the  service  of 
sin — 

Though  they  do  not  all  run  to  the  same  excess  of  riot,  they  live  equally  at 
a  distance  from  God — 

At  last  perhaps  they  begin  to  feel  the  misery  which  their  neglect  of  him 
has  brought  upon  them — 

His  providence  too  concurs  with  his  grace  to  make  a  deeper  wound  in 
their  conscience — 

But  they  try  any  carnal  expedients  rather  than  return  to  God — 
Nor  can  ever  be  prevailed  on  to  turn  unto  him,  till  they  have  fully  proved 
the  insufficiency  of  the  creature  to  afford  them  help — 

Whatever  they  may  think  of  themselves  in  such  a  state,  they  are  really 
"c/e«rf,"  and  " /osf — 

But  the  prodigal  was  not  gone  beyond  recovery,  as  is  evident  from, 
II.  His  return. 

Durino-  his  departure  he  had  been  as  a  person  destitute  of  reason — 
At  last"  however,  "  coming  to  himself,"  he  tjiought  of  his  father's  house 
The  various  steps  of  his  return  are  worthy  of  notice. 
He  first  reflected  on  the  folly  and  madness  of  his  former  ways — 
And  on  the  incomparably  happier  state  of  those  who  lived  under  his  fath- 
er's roof,  and  whom  perhaps  he  once  despised  for  submitting  to  such  res- 
traints— 

He  then  resolved  that  he  would  return  to  his  father,  and  implore  his  for- 
giveness— 

Having  formed  the  purpose,  he  instantly  arose  to  carry  it  into  execution — ■ 


THE    WAY    OF    SALVATION.  437 

And  set  off,  destitute  as  he   was,  to  obtain,  if  possible,  the  lowest  office 

among  his  father's  domestics — 

These  exactly  describe  the  steps  of  a  sinner's  return  to  God 

lie  first  begins  to  see  how  madly  and  wickedly  he  has  acted — 

He  feels  that  he  has  reduced  himself  to  a  wretched  and  perishing  condition — 

He  considers  how  happy  are  those  once  despised  people,  who  enjoy  the 

favor  of  his  heavenly  father — 

And  how  happy  he  himself  should  be,  if  he  might  but  obtain  the  meanest 

place  in  his  family — 

With  these  views  he  determines  *o  abase  himself  as  a  vile,  self-ruined 

creature — 

There  are  no  terms  so  humiliating,  but  he  finds  them  suited  to  his  case — 
He  is  rather  fearful  of  not  humbling  himself  sufficiently  than  of  aggravat- 
ing his  sin  too  much — 

He  resolves  that  he  will  go  to  a  throne  of  grace  and  ask  for  mercy — 
Nor  will  he  wait  for  any  more  convenient  season,  lest  he  should   perish 

before  the  hoped-for  season  arrive — 

He  is  ashamed  indeed  to  go  in  so  mean  and  destitute  a  condition — 

But  he  despairs  of  ever  going  in  any  other  way — 

He  therefore  breaks  through  all  the  engagements  he  has  made  with  sin 

and  Satan — 

And  goes,  with  all  his  guilt  upon  him,  to  his  God  and  Saviour — 

He  now  perhaps  may  be  deemed  mad  by  his  former  companions — 

But  he  should  rather  be  considered  as  now  "  coming  to  himself'' — 

The  effect  of  the  prodigal's  repentance  appears  in, 

III.   His  reception 

His  father,  it  seems,  was  wishfully  looking  out  for  him — 

And,  on  his  first  appearance,  ran  to  testify  his  good  will  towards  him 

The  sight  of  the  returning  child  caused  the  father's  bowels  to  yearn  over 

him — 

Nor  would  he  suffer  an  upbraiding  word  to  escape  his  lips — 

When  the  prodigal  began  his  confession,  the  father  interrupted  him  with 

kisses — 

And  not  only  would   not  hear  the  whole  of  his  confession,  but  would  not 

even  hurt  his  feelings  by  saying  that  he  pardoned  him — 

He  ordered  the  best  robe,  with  shoes  and  a  ring,  to  be  instantly  put  upon 

him — 

And  killed  the  fatted  calf  in  order  to  celebrate  the  joyful  occasion — 
What  a  delightful   representation  does  this  give  us  of  the  reception  which 

penitents  find  with  God! 

God  longs  for  their  salvation  even  while  they  are  at  a  distance  from  him — 
He  notices  with  joy  the  first  approaches  of  their  souls  towards  him — 
Instead  of  frowning  on  the  prodigal  he  receives  him  with  joy — 
Instead  of  upbraiding  him  witli  his  folly,  he  seals   upon  his  soul  a  sense 

of  pardon — 

He  arrays  him  in  robes  of  righteousness  and  garments  of  salvation — 

He  adorns  him  in  a  manner  suited  to  the  relation  into  which  lie  is  brought — 

He  provides  for  his  future  comfortable  and  upright  conversation — 

He  rejoices  over  him  as  recovered  from  the  dead — 

And  makes  it  an  occasion  of  festivity  to  all  the  angels  in  heaven — 

Thus  do  even  the  vilest  sinners  find   their  hopes,  not  only  realised,  but  far 

exceeded — 


438  THE    WAY    OF    SALVATION. 

They  come  for  pardon,  and  obtain  joy  ;  for  deliverance  from  hell,  and  get 

a  title  to  heaven — 

Their  utmost   ambition   is   to   be   regarded   as   the   meanest  of  God's   ser- 
vants :   and  they  are  exalted  to  all    the   honors  and    happiness  of  his   beloved 

children — 
Application 
"Who  would   not  wish  to  resemble  this  prodigal   in  his  reception  with  his 

father — 

But,  in  order  to  it,  we  must  resemble  him  in  his  penitence  and  contrition — 
Let  none  think  that,  because  they  have  been  more  moral  than  the  prodigal, 

they  do  not  need  to  repent  like  him — 

All  of  us  without  exception  have  walked  after  the  imagination  of  our  own 

hearts,  without  any  love  to  his  presence  or  regard  for  his  authority — 
Let  all  of  us  then  cry  for  mercy,  as  miserable  sinners — 
The  more,  vile  we  are  in  our  own  eyes,  the   more  acceptable  shall  we  be 

to   God — 

Some  perhaps   may  fear  to  return,  because   they  have  been  so  exceeding 

vile — 

But  let  none  imagine  that  they  have  gone  beyond  the  reach  of  mercy — 

The  promise  of  acceptance  extends  to  all  without  exception,  John  vii.  37. 

"  There  is  bread  enough  and  to  spare"  for  all  that  will  go  to  God — 

Let  all  then  accept  the  Saviour's  invitation,  Matt.  xi.  28. 

Let  us  this  day  afford  an  occasion  of  joy  to  all  the  hosts  of  heaven — 

Then  shall  we  ourselves  be  soon  made  partakers  of  their  joy — 

And  dwell,  as  dear  children,  in  our  Father's  house  for  ever  and  ever. 


THE  BALM  OF  GILEAD,  A  CURE  FOR  DISEASED  SOULS. 
Jer.  viii.  22. — Is  there  no  balm  in  Gilead?  fce.     (H.) 

These  words  were  originally  spoken  of  God's  ancient  people  the  Jews, 
who,  at  this  time,  it  appears,  were  in  a  dreadfully  declining  state.  They 
had  provoked  the  Lord  to  anger  with  their  graven  images  and  strange  vani- 
ties, ver.  19.  The  prophet  Jeremiah  was  exceedingly  affected  on  their  ac- 
count; ver.  21,  and  exclaims  in  the  language  of  the  text,  "Is  there  no 
balm,"  &c. 

I  shall  take  occasion  from  these  words,  to  consider, 

I.  That  mankind  universally  ark   in   a   diseased  state. 

The  soul  of  man'is  here  meant,  and  hence  the  diseases  alluded  to  are  dis- 
eases of  the  soul.  That  the  distempers  of  the  mind  are  compared  to  wounds, 
disease,  and  sickness,  will  appear  from  Ps.  xxxviii.  5;  ciii.  3;  cxlvii.  3; 
Ezek.  xxxiv.  4;   Matt.  ix.  12. 

"We  may  here  point  out  some  of  those  diseases. 

1.  Atheism,  infidelity,  or  unbelief  of  divine  truths.  This  is  a  deadly  dis- 
ease, as  it  hinders  the 'success  of  the  gospel,  and  the  saving  of  souls.  Bad 
as  this  disease  is,  it  is  not  to  be  found  in  hell.   James  n.  19. 

2.  Io-nornnce  of  God  and  of  gospel  truths,  even  among  those  who  profess 
to  know  him.  Hosea  iv.  0.  There  are  multitudes  living  in  the  midst  of  gos- 
pel light,  who  are  yet  in  gross  darkness.  They  may  be  cured.  Rev.  nu 
17,  18;  Jer.  xxiv.  7. 


tiiic   was   of  s.u.vATh  439 

3.  Hardness  of  hoar!:  hence  they  sit  under  the  word,  and  hear  the  most 
terrible  threatenings  and  burses  denounced  againsl  their  sins,  and  are  as  much 
unmoved  as  the  seats  they  sit  on.  This  maybe  cured.  Ezek.  xxxvi.  26; 
Phil.  i.  0. 

1.  Earthly  mindedness.  This  clogs  the  soul,  and  unfits  it  for  spiritual 
exercises.  The  thoughts  of  6*>d  ami  eternity  arc  thereby  shut  out.  Other 
plagues  kill  their  thousands,  this  kills  its  tens  of  thousands.  Pharaoh's 
words  arc  true  of  them.  Exod.  xiv.  3.  There  is  help  for  tins  also.  Cant, 
iv.  8  ;   Col.  iii.   1,  2. 

5.  Aversion  to  spiritual  duties.  There  are  thousands  who  would  rather 
toil  their  bodies  a  whole  day,  than  spend  a  quarter  of  an  hour  upon  their 
knees  with  Cod  in  secret.  Of  Sabbaths  and  sermons  they  say,  What  a 
weariness  is  it.'  when  will  the  Sabbath  be  gone  .'  Mai.  i.  13.  For  this  we 
obtain  relief.      Ps.  ex.  3;    [sa.  xl.  31  ;   Ezek.  xxxvi.  27. 

0.  Hypocrisy  and  formality  in  God's  service:  drawing  near  to  God  with 
our  lips  only;  how  unpleasant  to  God  is  a  voiee  without  the  heart  and  affec- 
tions, lie  heavily  complains  of  it.  Isa.  xxix.  13.  This  also  may  be  healed. 
Jer.  xxxi.  33;    Prov.  iv.  18;  2  Cor.  iv.  10. 

7.  Trusting  to  our  own  righteousness:  depending  upon  our  duties  and 
performances  I'm  salvation,  instead  of  believing  on  Christ,  with  the  heart  unto 
righteousness.    Rom.  x.   10. 

8.  Indwelling  corruption.  Sometimes  it  rises  like  a  flood,  swells  high, 
and  carries  all  before  it.  Ps.  lxv.  3;  Isa.  lxiv.  0.  There  is  help  for  this 
also.   Ps.  Ixv.  3;   Mich.  vii.  19;   Rom.  vii.  24,  25; 

9.  Backsliding  from  the  Lord:  losing  our  spirituality  and  liveliness  in 
God's  service:  then  every  grace  decays  in  the  soul,  and  the  service  of  God 
becomes  a  weariness  to  us.  This  is  a  spiritual  consumption,  but  it  may  be 
cured.   Deut.  xxx.  0;   Bos,  xiv.  4 — 6;  John  xiv.  19. 

There  are  several  symptoms  which  seem  to  render  our  diseases  almost 
desperate  and  incurable. 

1.  When  the  body  is  universally  affected,?  and  with  a  complication  of 
diseases,  the  case  is  truly  alarming,  and  this  is  the  state  of  the  soul.  Isa.  i. 
5,  6.     Still  we  may  be  recovered.     David  was.  Ps.  ciii.  2,  3. 

2.  When  diseases  are  of  long  continuance,  and  rooted  in  the  habit.  This 
is  the  case  of  the  soul.  Ps.  li.  5;  Deut.  XXV iii.  59.  Yet  the  LoBd  can  make 
their  dry  hones  live.   Ezek.  xxxvii. 

3.  AV'hen  all  around  consider  their  case  as  desperate.  This  is  often  the 
case  with  sinners.  Ezek.  xxxvii.  'A.  And  they  often  say  with  Israel,  Be- 
hold our  bones  are  dried.  Ezek.  xxxvii.  11.  But  see  the  promise  in  this 
case.   Jer.  xxx.  17. 

4.  When  its  threatening  symptoms  are  not  observed,  so  as  to  provide 
timely  remedies:  ••although  the  lire  be  kindled  round  abqut  us,  we  lay  it  not 
to  heart."  Our  case  is  not  unlike  that  of  Israel.  Isa.  lvii.  17.  But  desper- 
ate as  this  case  may  be,  there  is  hope  of  deliverance,  ver.  18. 

When  the  patient  loses  his  senses,  and  heroines  lethargic  that  he  cannot 
be  awakened.  And  this  is  often  the  case  with  sinners.  Isa.  xxvi.  11  ;  xxix. 
40.      Yet  still  there  is  hope.   J.r.  xxxiii.  6. 

II.    TlIAT    THERE    is    A    PHYSICIAN    WHO    CAN    CURE    AM.    o!  II    DISEASES. 

God  himself  is  our  physician.  Exod.  .w.  20.  Our  cure  is  the  work  of 
the  whole  Trinity;  bui  especially  of  Jesus  Christ;  God  incarnate,  who  came 
into  this  world  with  a  commission  to  heal  souls.  He  opened  this  commis- 
sion at  the  comraencemenl  of  his  ministry.  Luke  iv.  is.  And  afterwards. 
Mai.  ix.  12,  13. 


440  THE    WAY    OF    SALVATION. 

In  this  office  of  healer,  he  was  typified  by  the  brazen  serpent.  John  iii. 
14.  By  the  Sun  of  Righteousness.  Mai.  iv.  2.  By  the  tree  of  life.  Rev. 
xxii.  2. 

The  Lord  Jesus  Christ,  being  God-man,  is  nobly  qualified  to  be  our  soul's 
physician.      For, 

1.  He  is  infinite  in  knowledge,  and  understands  all  diseases,  with  the  pro- 
per remedies,  so  that  he  can  never  mistake  in  any  case,  nor  make  wrong  ap- 
plications for  the  cure. 

2.  He  has  sovereign  authority,  and  almighty  power,  whereby  he  can  com- 
mand diseases  to  come  and  go  at  his  pleasure. 

3.  He  hath  infinite  pity,  and  readiness  to  help  the  distressed;  as  he  hath 
in  him  the  compassion  of  a  God,  so  he  hath  also  the  bowels  of  a  man  :  hence 
he  is  inclined  frequently  to  go  to  the  sick  without  being  sent  for,  and  to  the 
poor,  who  have  nothing  to  give.  On  this  account  he  is  represented  by  the 
good  Samaritan. 

4.  He  hath  wonderful  patience  towards  the  distressed,  he  bears  with  their 
ingratitude,  and  goes  on  with  his  work,  till  he  has  accomplished  a  perfect 
cure. 

III.  The  remedy  which  he  applies  to  effect  the  cure,  which  is 
his  own  blood. 

This  is  the  true  balm  of  Gilead  which  cures  the  sick  soul.  Isa.  liii.  5. 
And  although  the  Scriptures  speak  of  other  means  of  healing,  all  these  are 
used  in  subserviency  to  Christ's  blood,  the  blessed  meritorious  means  of  our 
cure,  the  only  balm  that  procures  all  other  means  of  healing  us.  These 
are, 

1.  The  Spirit  of  God,  with  his  gracious  operations  upon  the  soul.  Gal. 
iii.  13,  14. 

2.  The  word  and  ordinances  of  Christ.  These  are  the  leaves  of  the  tree 
of  life,  which  are  for  the  healing  of  the  nations.      Ps.  cvii.  20. 

3.  Afflictions.  He  sends  these  to  make  us  feel  how  bitter  sin  is,  to  cause 
us  to  search  our  wounds,  to  mourn  over  them,  and  apply  for  the  remedy. 
Isa.  xxvii.  9. 

4.  Faithful  ministers.  The  great  Physician  sends  them  to  dispense  sound 
and  wholesome  doctrines  for  that  end.    1  Tim.  vi.  3  ;  Titus  ii.  1. 

5.  Pious  christians,  even  the  poorest  of  them,  help  in  this  blessed  work 
by  their  prayeis.  James  v.  15.  May  such  praying  souls  abound  in  all  our 
congregations  ! 

As  to  the  Physician's  method  of  applying  the  remedy.     He, 

1.  Makes  sinners  sensible  that  they  are  sick,  before  he  makes  them  whole; 
by  convincing  them  of  sin  and  misery,  that  they  may  prize  Christ  and  his 
healing  balm  ;  such  are  said  to  be  sick.  Matt.  ix.  12.  Now  this  preparatory 
sickness  implies  a  discovery  of-  the  dangerous  nature  of  the  disease,  sin  ;  an 
anxious  care  to  be  delivered  from  it;  a  dissatisfaction  with  all  earthly  com- 
forts ;  grief  and  sorrow  of  heart;  Ps.  xxxviii.  6,  18,  despair  of  healing  our- 
selves. Hos.  xiv.  3.  The  absolute  need  of  an  infinitely  wise  and  powerful 
Physician :  a  willingness  to  submit  to  his  prescriptions,  saying  with  Paul, 
Acts  ix.  6. 

2.  Works  faith  in  the  soul,  by  his  Holy  Spirit ;  that  is  to  say,  he  power- 
fully persuades  and  enables  him  to  embrace  Christ  as  his  Saviour,  and  apply 
the  halm  of  his  blood  and  merits  to  his  wounded  soul,  to  remove  guilt,  to  ob- 
tain pardon,  and  reconcile  him  to  God.  When  this  is  done,  the  danger  is 
over.  John  v.  24.  To  several  diseased,  souls,  Jesus  said,  "Thy  faith  hath 
made  thee  whole." 


THE    WAY    OF    SALVATION.  441 

3.  Accomplishes  and  perfects  the  cure,  by  the  sanctifying  influences  of  the 
Spirit,  rooting  out  the  very  seeds  of  the  disease,  and  makes  the  soul  perfect 
in  holiness,  and  meet  for  entering  into  heaven,  where  constant  and  uninter- 
rupted health  shall  he  enjoyed  to  all  eternity. 

IV.  The  reasons  why  so  few  are  healed,  notwithstanding  there 

IS    A     BALM     IN     GlLEAD,     AND    A     PHYSICIAN    TO    APPLY    IT. 

The  cause  is  surely  in  us.     For, 

1.  Many  are  ignorant  of  their  disease,  and  wilfully  so:  they  have  no  feel- 
ing, no  care,  no  fear;  they  boast  the  goodness  of  their  hearts,  and  thank. 
God  for  it. 

2.  Many  are  in  love  with  their  disease,  more  than  with  their  Physician. 
God  may  say  to  them,  as  in  Ps.  lii.  3. 

3.  Many  neglect  the  season  of  healing:  they  slight  Christ  and  his  offers 
in  the  gospel  in  the  days  of  youth  and  health,  and  never  inquire  after  him 
till  it  is  too  late. 

4.  Many  will  not  trust  wholly  to  Christ  for  healing;  but  Christ  must  have 
the  sole  honor  of  the  cure,  or  he  will  not  be  their  Physician. 

5.  Many  will  not  submit  to  the  prescriptions  of  Christ  for  healing;  they 
will  not  submit  to-self-examination,  repentance,  contrition,  godly  sorrow, 
mortification,  or  self-denial,  and  therefore  they  are  unhealed. 

To  conclude. 

1.  Let  those  who  are  in  a  diseased  state,  see  their  danger,  for  it  is  great; 
and  if  they  do  not  apply  to  this  Physician,  they  cannot  be  healed.  Awake, 
therefore,  O  secure  your  soul !  consider  thy  case,  and  flee  to  the  great  Phys. 
ician  for  help. 

2.  The  balm  of  Gilead  is  freely  offered  to  you  in  the  gospel.  Isa.  xlv. 
22  ;  Ezek.  xviii.  32. 

3.  Consider  how  long  you  have  slighted  this  balm  already.  Now  im 
prove  your  day  like  the   people  of  Capernaum.  Luke  iv.  40  ;  2  Cor.  vi.  2. 

4.  And  those  whom  he  has  healed,  manifest  their  gratitude  by  living  to 
his  glory. 


THE  IMPORTANT  QUESTION. 

John  ix.  35. — Dost  thou  believe  on  the  Son  of  God?     (Sk.) 

The  text  contains  an  important  question  addressed  by  the  Lord  Jesus  to  a 
highly  privileged  individual,  on  a  most  memorable  occasion.  The  question 
relates  to  the  most  essential  article  of  the  christian  religion,  faith  in  the  Son 
of  God.  The  individual  was  a  man,  who,  though  born  blind,  had  recently 
received  sight;  and  the  occasion  was,  when  the  Jews  had  excommunicated 
him  for  attesting  the  truth.  Whether  we  regard  the  sentiments  which  the 
disciples  entertained  concerning  this  blind  beggar,  v.  2,  or  the  means  used  by 
the  Redeemer  to  open  his  eyes,  v.  6,  7,  or  the  combination  of  the  Jews 
against  Christ,  v.  22,  or  the  cogent  and  rational  argument  used  by  the  poor 
man  in  vindication  of  his  character,  v.  30-33,  the  whole  history  is  remark- 
able, and  worthy  a  most  attentive  perusal.  But  the  text  at  present  demands 
our  regard,  and  we  will  consider, 
50 


442  THE    WAY    OF    SALVATION. 

1.  The  nature  of  the  question  : — Dost  thou  believe?  Sic.  To  believe 
the  Sfin  of  God  implies,  1st.  Implicitly  to  credit  the  record  which  the  in- 
spired writers  bore  concerning-  him,  especially  concerning'  the  divinity  of  his 
person,  the  merit  of  his  sacrifice,  and  the  power  of  his  grace  ;  that  he  is 
(Sod  over  all  blessed  for  ever — that,  he  made  his  soul  a  sacrifice  for  sin — and 
that  he  is  able  to  save  them  to  the  uttermost,  that  come  unto  God  by  him. 

2.  To  believe  in  the  Son  of  God,  is  to  trust  La  him,  Eph.  i.  12,  13.  Faith 
is  simple  credence  when  it  refers  only  to  a  single"  proposition,  but  when  it 
relates  to  a  promise  made  by  a  benefactor  to  a  starving  mendicant,  or  a  judge 
to  a  condemned  culprit,  it  amounts  to  trust,  confidence,  and  dependance. 
Christ  is  our  sovereign  benefactor:  the  benefits  which  he  bestows  are  dearly 
purchased, — highly  valued, — freely  offered, — and  graciously  ptomised:  but 
promised  only  to  the  children  of  faith:  we  must  trust  in  Christ  for  their  re- 
ception, and  according  to  our  faith  so  will  it  be  done  unto  us. 

3  To  believe  in  the  Son  of  God,  is  to  receive  him,  John  i.  12.  Jesus 
Christ,  in  Matt.  xii.  29,  compares  the  soul  of  man  to  a  house,  and  in  Luke 
xi.  21,  to  a  palace,  a  palace  once  glorious  as  the  residence  of  the  Deity,  but 
now  possessed  by  other  inmates,  and  controlled  by  other  lords,  Isa.  xxvi.  13; 
Matt.  xv.  19,  20.  But  at  the  door  of  this  palace  Christ  knocks  for  entrance, 
and  all  believers  receive  him,  and  receive  him  by  the  act  of  faith  which  per- 
ceives his  excellencies,  admires  the  suitableness  of  his  character,  and  expands 
the  powers  of  the  soul  for  his  reception. 

4.  To  believe  in  the  Son  of  God,  is  to  realize  his  gracious  presence;  faith 
in  this  sense  supplies  the  place  of  vision,  by  it  we  behold  the  Lamb  of  God, 
John  i.  29;  2  Cor.  iii.  18;  Heb.  xi.  27.  Such  is  the  nature  of  the  ques- 
tion ;  let  us, 

II.  Offer  some  helps,  to  assist  you  in  answering  it. 

1.  Faith  is  a  divine  principle  ;  and  if  you  believe  in  the  Son  of  God,  the 
power  to  do  so  was  divinely  bestowed,  in  answer  to  your  earnest  and  impor- 
tunate prayers.  You  were  once  without  Christ;  you  knew  him  not;  you 
reposed  no  confidence  in  him  ;  but  you  was  roused  from  your  sinful  slumber; 
your  eyes  were  opened,  you  saw  your  dreadful  danger;  Christ  was  proposed 
to  you  in  all  the  dignity  of  his  person,  and  in  all  the  efficacy  of  his  sacrifice: 
for  a  while  you  doubted  and  disbelieved  ;  but  you  prayed,  and  said,  "  Lord, 
help  thou  my  unbelief;"  and  at  last  you  were  enabled  to  cry  in  the  language 
of  believing  Thomas,   "My  Lord  and   my  God." 

2.  Faith  is  a  self-evident  principle  ;  and  if  you  believe  in  the  Son  of  God, 
you  cannot  but  know  it,  1  John  v.  10.  Is  faith  credence;  and  cannot  you 
know  whether  you  believe  the  attestation  of  a  fact?  Is  faith  reliance;  and 
cannot  you  know  whether  you  depend  on  the  veracity  of  him  who  has 
pledged  his  word  to  you  ?  That  doctrine  which  teaches  that  a  man  may  be- 
lieve in  the  Son  of  God,  and  not  know  it,  is  as  contrary  to  sound  divinity:  as 
it  is  to  sound  sense,  as  the  Bible  uniformly  attributes  effects  to  faith  ;  and  if 
the  effect?  be  not  produced,  the  cause  is  not  in  action. 

3.  Faith  is  a  victorious  principle;  and  if  you  believe  in  the  Son  of  God, 
you  will  conquer  every  adverse  power,  and  put  to  flight  the  armies  of  the 
aliens.  The  records  in  the  1  lib  chapter  of  Hebrews  sufficiently  confirm  this 
truth.  Do  the  sophisms  of  infidelity  seek  to  beguile  you  ?  faith  will  detect 
and  dissipate  them.  Do  the  fiery  darts  of  the  devil  assail  you?  faith  will 
quenefi  them.  Does  the  world  spread  its  allurements  before  your  eyes?  faith- 
will  vanquish  them,  Eph.  vi.  10;    1   John  v.  4. 

4.  Faith  is  a  practical  principle  ;  and  if  you  believe  in  the  Son  of  God, 
you  !i-es  will  evince  the  genuineness  of  your  faith.      Believe  in   Christ,  and 


THE -WAV     OF     SALVATION.  443 

you  will  love  him,  for  faith  worketh  by  love  ; — you  will  keep  his  command' 
ments.  for  faith  without  works  is  dead  : — you  will  endure  to  the  end,  for  the 
end  of  your  faith  is  the  salvation  of  your  souls.  Believe  in  Christ,  and  his 
inen'        I  wjll  attract  y  oof  desires — his  spotless  life-  will  excite  your 

emulation '-»> his  dying  love  will  meli  your  hearts, — his  preeious  blood  will 
purge  your.  Con  . — his   meritorious  death  win  expiate  your  crimes, — 

an  1  his  glorious  resurrection  will  ensure  your  immortality. 

III.  State  soars  reasons  why  a\  answkr  should  be  oivbn, 

1.  Tin-  question  ii  important;  the  person  who  propose  it  is  thj 
eign,  thy  Saviour,  and  thy  Judge.     He  is  head  over  all  things,  and  then 
has  an  indisputable  right  to  propose  this  question.     It  is  not  impertinent  nor 
unnecessary;  it  concerns  thy  faith,  that  faith  which  has  wrought  such  won- 
ders, obtained  such  victories,  silenced  such   misgivings,  and  without  v, 
thou   must  die  in  thy  sins,  and  suffer  the  damnation  of  hell,  John  viii.  24  ; 
M  irk  xvi.  16. 

2.  The  question  is  personal ;  "Dost  Zhou  believe?"  &c.  Do  not  shift  it 
off:  it  is  not  whether  thy  neighbors  believe,  but  whether  th  m  believes! ;  not 
whether  thou   hast  a  profession,  a  name,  an  opinion,  but  whether  thou   hast 

faith; 

3.  The  question  is  simple;  not  complex,  involving  results  that  require  the 
exercise  of  genius  to  solvo.  Many  questions  are  so  enwrapped  in  mystery, 
and  have  such  bearings  on  other  subjects  that  we  are  obliged  to  pause,  hesi- 
tate, and  ponder,  before  we  can  produce  an  appropriate  answer  ;  but  the 
question  in  the  text  is  so  plain,  that  a  child,  under  the  influence  of  the  Holy 
Ghost  may  answer  it. 

4.  But  Me  question  is  doubtful:  all  men  have  not  faith,  some  glory  in 
their  infidelity;  examine  yourselves  whether  ye  be  in  the  faith.  Dost  llwu 
believe  in  the  Son  of  God?  then  worship  him,  verse  38. — Pray  for  an  in- 
crease, of  faith,  and  anticipate  the  period  when  faith  shall  be  lost  in  sight,  and 
hope  in  all  fruition. 


NOAH'S  FAITH  AND  OBEDIENCE. 

Hebrews  xi.  7. — "  By  faith  Noah,  being  warned  of  God  of  things  not  seen  as  yet,  moved 
with  fear,  prepared  an  ark  to  the  Raving  oi"  his  Ikjiisc  ;  by  the  which  lie  condemned  the 
world,  and  became  heir  of  the  righteousness  which  is  by  faith." 

The  character  selected  for  our  present  consideration  is  particularly  worthy 
of  our  attention  and  imitation.  Though  Noah  lived  in  an  age  exceedingly 
corrupt  and  ungodly,  he  was  deeply  pious,  and  "  found  grace  in  the  eyes  of 
the  Lord."  He  witnessed  the  most  desolating  calamity  ;  and  was  placed  in  a 
situation  extremely  difficult  and  affecting: — yet,  as -a  righteous  man,  he  walk- 
ed in  holy  fellowship  with  G.od  ; — and  his  e  jinent  faith  and  obedience  are 
i:n/n  rrtalized  in  the  text,  for  the  instruction  of  all  succeeding  generations  : 
•'  />'</  faith  Noah"  &c.  In  this  illustrious  example  of  primitive  piety,  we 
may  remark, 

I.  THB  WARMING  HE  RECEIVED.  "Noah  being  warned,"  &C.  The 
apostle  here  refers  to  the  well-known  history  of  the  destruction  of  the  ante- 
diluvian world  ; — it  nas  indeed  an  awful  catastrophe,  which  was  brought  on 
mankind  by  their  extreme  corruption  and  abounding  wickedness  !     But  Noah, 


444  THE    WAY    OF    SALVATION. 

who  was  a  faithful  servant  of  God,  was  mercifully  preserved  from  the  over- 
whelming scourge.     According  to  the  text, 

1.  He  was  warned  of  the.  approaching  deluge.  It  was  an  event  which 
could  not  have  been  previously  known  had  it  not  been  revealed  by  God  ; — it 
was  not  the  effect  of  a  natural  cause,  but  a  special  judgment  of  God,  inflict- 
ed on  incorrigible  sinners.  Long  before  its  accomplishment,  the  Lord  made 
known  his  purpose  concerning  it  to  Noah,  for  the  instruction  of  himself  and 
family,  and  for  the  warning  of  impenitent  contemporaries.  A  distinct  account 
of  this  revelation  is  found  in  the  book  of  Genesis,  chap.  vi.  5-13. — Though 
these  ".things  were  unseen  as  yet,''''  they  were  certain  in  their  fulfilment : — 
and,  in  due  time,  fully  came  to  pass  according  to  the  word  of  the  Lord,  Gen. 
vii.  17 — 23,  Sic.  God  is  ever  "slow  to  anger,"  and  always  v:arns  before 
he  punishes : — and  hence, 

2.  We  are  also  warned  of  the  impending  danger.  Though  we  are  not 
admonished  of  the  same  event  that  Noah  was  ;  yet  we  are  warned  of  "un- 
seen things,"  which  are  equally  certain,  and  much  more  important  to  man- 
kind. All  have  sinned,  and  all  are  justly  liable  to  suffer  everlasting  destruc- 
tion. We  are,  therefore,  warned  of  the  danger  of  living  and  dying  in  our 
sins,— and  of  "suffering  the  vengeance  of  eternal  fire,"  Ezek.  xviii.  30-32; 
2  Thess.  i.  8,  9.  Though  these  awful  calamities  are  "  unseen  as  yet,"  they 
are  important  realities,  of  which  the  Lord  duly  ivarns  us  by  his  word, — by 
his  ministers, — by  his  spirit, — and  by  his  providence,  Ezek.  xxxiii.  7 — 9,  &c. 
The  divine  warnings  are  faithful, — affectionate, — urgent, — and  incessant; — 
let  us,  then,  attentively  receive  and  diligently  obey  them.  That  such  was 
the  conduct  of  Noah,  appears  from, 

II.  The  obedience  he  displayed.  "  By  faith  Noah,  moved  with  fear," 
&e.  This  inspired  testimony  reflects  great  honor  on  the  character  of  this 
excellent  patriarch,  and  fully  explains  the  nature  of  his  obedience,  which  is 
here  so  highly  commended. 

1.  He  exercised  implicit  faith  in  God: — he  not  only  believed  in  his  exis- 
tence and  perfection,  but  also,  in  all  the  revelations  of  his  will  and  the  pro- 
mises of  the  Messiah; — by  this  principle  he  obtained  the  blessings  of  salva- 
tion,— and  was  influenced  in  his  general  conduct; — and  hence,  his  obedience 
is  expressly  attributed  to  the  faith  in  the  text.  "  By  faith  Noah,"  &c,  ver. 
6.  Faith  is  both  a  saving  and  influential  principle ; — its  genuineness  must 
be  proved  by  its  practiced  effects; — it  works  by  love, — purifies  the  heart, — 
regulates  the  life, — and  grasps  invisible  realities.  No  obedience  can  be  accepta- 
ble to  God,  but  that  which  arises  from  unfeigned  faith,  Rom.  xiv.  23  ;  James 
ii.  17,  18,  26. 

2.  He  was  influenced  by  the  fear  of  God.  We  cannot  suppose  he 
feared  for  the  temporal  safety  of  himself  and  family,  for  God  has  assured' 
him  of  their  preservation,  Gen.  vi.  18;  and  as  a  just  and  righteous  charac- 
ter, he  had  no  reason  for  distressing  fear  respecting  his  eternal  welfare  : — 
but  as  a  man  of  piety,  he  no  doubt  felt  greatly  alarmed,  by  the  sudden  de- 
struction of  the  human  race.  His  faith  produced  a  reverential  fear  of  God; 
— a  compassionate  fear  for  perishing  sinners  ;— and  a  cautions  fear  of  per- 
sonal vigilance  and  faithfulness.  Genuine  faith  and  holy  fear  characterize 
the  people  of  God  in  all  ages,  Mai.  iii.  16  ;  Acts  x.  35. 

3.  He  promptly  obeyed  the  will  of  God.  He  strictly  performed  the  di- 
vine injunction,  in  "  preparing  an  ark  to  the  saving  of  his  house."  The 
Lord  gave  him  special  directions  for  this  purpose,  all  of  which  he  fully  com- 
plied with,  Gen.  vi.  22; — he  cordially  believed  the  word  of  God,  and  his 
faith  produced  practical  conformity  to  his  will.     Though  we  are  not  reauired 


THE    WAY    OF    SALVATION'.  445 

to  "  prepare  an  ark"  for  our  safety,  yet  we  are  all  commanded  to  seek  an  in- 
terest in  Christ,  the  sinner's  refuge,  and  "  work  out  our  salvation  with  fear 
and  trembling,"  &c.  And  to  encourage  our  imitation  of  Noah's  character 
and  obedience,  we  shall  proceed  to  consider, 

III.  The  deliverance  he  obtained.  lie  was  greatly  honored  by  God, 
and  spared  as  a  special  in  mumrnt  o\'  divine  mercy  in  the  midst  of  wrath. 

1 .  He  ivas  preserved  from  (he  g<  neral  ruin.  How  dreadful  is  the  thought ; 
— how  appalling  the  sight  ! — A  world  deluged  with  sin  !  The  earth  groan- 
inor  and  sinking  under  the  crimes  of  its  guilty  inhabitants  !  The  heavens 
openinor  and  pouring  down  the  long-suspended  vengeance  on  the  incorrigible  ! 
"  They  were  eating  and  drinking,  marrying  and  giving  in  marriage,  until  the 
day  that  Noah  entered  into  the  ark  ;  and  the  flood  came  and  took  them  all 
away."  How  unprepared  for  such  an  awful  change!  Behold  their  frantic 
minds  seized  with  unutterable  horror  and  amazement !  But  where  shall  they 
look?  To  whom  shall  they  go?  Refuge  fails  ! — the  earth  disappears  ! — all 
is  o-one  ?  See  them  (locking  around  the  ark — entreating,  grasping,  and  wail- 
ino-  !  But  alas  !  It  is  all  in  vain  ;  the  door  is  shut,  and  the  man  of  God, 
whom  thev  had  despised  and  insulted,  is  now  preserved,  and  all  his  house, 
for  his  sake.      "  Verily  there  is  a  reward  for  the  righteous." 

2.  He  condemned  the  impenitent  world.  He  did  not  formally  condemn 
them  as  their  judge, — but  ministerially,  as  a  "  preacher  of  righteousness," 
and  practically,  by  his  pious  example.  His  faith  condemned  their  unbelief; 
his  obedience  condemed  their  disobedience,  &c.  Thus  every  good  man  con- 
demns and  bears  witness  against  the  follies  and  practices  of  the  ungodly  world, 
by  a  pious  life  and  coversation. 

2.-He  obtained  the  righteousness  of  faith.  He  was  not  saved  by  works, 
but  solely  by  faith.  He  was  justified  and  accepted  of  God,  through  the  in 
finite  merit  of  the  promised  Redeemer,  which  was  imputed  to  him  through 
believino-.  Such  has  ever  been  the  only  way  of  salvation  for  fallen  sinners. 
From  this  instructive  case  we  should  learn  to  consider  our  danger — estimate 
the  sinner's  refuge — and  "  believe  to  the  saving  of  the  soul." 


4:6 


THE    MEANS   OF    GRACE. 

THE  ADMIRABLE  NATURE  OF  THE  DIVINE  ORACLES. 
Psalm  c.xix.  129. — Thy  testimonies  are  wonderful;  therefore  doth  my  soal  keep  them.   (Sk.) 

The  love  of  the  marvellous  is  a  very  prevailing  passion  among  mankind. 
To  witness  uncommon  scenes,  and  to  haar  tales  of  wonder  and  amazement, 
generally  afford  them  much  delight.  Hence  artful  and  designing  men  have 
found  it  easy  to  impose  upon  the  multitude  the  most  improbable  and  incredi- 
ble accounts  of  places,  persons,  and  events.  And  even  those  who  are  aware 
of  the  imposture,  are  too  frequently  pleased  with  the  enchantment  of  novel 
'and  romantic  stories,  and  pursue  the  illusions  of  the  imagination  till  they  lose 
all  relish  for  reality  and  truth.  But  would  they  read  the  Bible,  in  humble 
depmdince  upon  its  Author,  they  would  there  *' behold  wondrous  things  out 
of  his  law,"  infinitely  surpassing  all  that  the  natural  heart  has  ever  conceived, 
even  the  marvellous  purposes  and  acts  of  the  Most  High.  And  on  every 
sentence  of  this  book  is  impressed  the  seal  of  truth.  Such  was  the  Psalmist's 
view  whence  uttered  the  text;   in  which  he  expresses, 

I.  His  profound  admiration  of  the  Divine  Oracles. — "Thy  testimo- 
nies are  wonderful."  Since  David's  time  these  testimonies  have  been  aug- 
mented by  more  than  two  thirds  of  the  Bible — but  to  the  whole  his  emphatic 
declaration  may  with  the  greatest  propriety  be  applied.  They  are  won- 
derful. 

1.  In  their  sfyle  and  composition.     In  this  respect  they  are 

Won ierfully  simple  and  plain — This  is  their  general  character,  not- 
withstanding occasional  obscurities — No  histories  were  ever  so  plainly  relat- 
ed as  those  of  the  Bible — No  precepts  were  ever  more  clear,  or  promises  less 
ambiguous. 

— —Wonderfully  grand  and  sublime,  wherever  the  matter  requires  it. — 
Witness  many  of  the  Psalms — the  book  of  Job — the  prophets — Isa.  xl.,  and 
Ixiii.,  and  the  Apocalypse. 

Wonderfully  concise  and  expressive.  The  sacred  writers  never  bur- 
den their  subject  with  a  load  of  words — They  never  need  many  strokes  to 
produce  the  requisite  effect — every  word  is  a  feature,  and  the  moral  portrait 
is  soon  complete. — Witness  the  Proverbs,  1  Cor.  xiii.,  &c. 

2.  In  their  contents.     Here  are  comprised, 

The  most  interesting  records  of  facts.     Creation — Fall — Flood — 

the  Call  of  Abraham,  &c.  &c.  &c.  The  Incarnation — Life — Death,  &c.  of 
Christ. 

The   most   astonishing  displays  of  truth.      Here   the   perfections, 

works,  and  will  of  God,  are  gloriously  exhibited. — More  especially  the 
amazing  scheme  of  human  redemption  by  our  Lord  Jesus,  and  al!  the  variety 
of  collateral  doctrines  which  depend  upon,  or  are  connected  with  this  econo- 
my. Well  might  the  discovery  of  these  truths  be  called  "  marvellous 
light." 


THE    MEANS    OF    GRACE.  .117 

The  most  admirable  and  perfect  rules  of  fife.     The  moral  law,  its 

explication  by  our  Lord  in  Malt.  xxii.  37 — 39,  and  his  admirable  Sermon  on 
the  Mount. — The  great  precepts,  u  repeat  and  believe,'.' — fogethei  with  all 
the  directions  furnished  by  the  Apostles,  <fcc.,  compose  a  sacred  cod:-  of  laws 
— easy  of  comprehension — suited  to  our  ability — harmonized  with  each 
other — happy  in  their  tendency — and  bonorable  to  '■'■    1    l'-a.  xix.  7 — 11. 

The  most  animating  promises,  relative  to  all  conditions  and  circum- 
stances of  the  people  of  God.  Blessings  temporal,  spiritual,  and  eternal — 
in  prosperity,  adversity,  temptation,  death,  and  beyond  the  grave,  are  guar- 
anteed to  the  just.  Psaj  l.xxxiv.  11. 

The    t.'i'j.sf   tremendous   threatehingS. — These    are    addressed    to   the 

wicked,  the  slothful,  the  faithless,  the  backsliding,  Rev.  xxi.  8. 

3.   ffcmderful  in  their  efficacy,  Ileb.  iv.  12;  Jam.  i.  18;   1  Pet.  i.  23. 

This  efficacy  is  displayed, 

In  the  alarm  they  spread  through  the  sinner's  conscience.  The  har- 
dened and  audacious  rebel  feels  himself  arraigned  at  the  tribunal  of  his  own 
conscience,  where  he  stands  accused,  convicted,  and  condemned,  by  that  liv- 
ing word  which  is  sharper  than  a  two-edge  sword,  Acts  ii.  87,  88-,  &C. 

In    the   consolation   they  inspire  into   the   mourner's  bosom,  Acts  ii. 

41  —  47:   .Matt.  xi.  28,  &c. 

In  the  moral  transformation  of  the  most  degraded  characters.  Wit- 
ness the  murderous  Jews  who  crucified  the  Saviour.  When  the  gospel  was 
preached  to  them  on  the  day  of  Pentecost,  it  transformed  them  into  new 
creatures.  Witness  the  Corinthians,  some  of  whom  were  among  the  vilest 
of  men,  1  Tor.  vi.  9,  10,  11. — And  witness  thousands  in  the  present  day, 
who  from  being  worse  than  brutes,  become  eminent  for  every  christian  vir- 
tue, through  the  word  of  God. 

In  the  support  through  life,  and  the  conquest  over  death,  which  they 

afford  all  real  believers.  View  the  christian,  in  labor,  in  temptation,  difficulty, 
in  ...  !inn-  the   word  of  God   affords  him   support,  and   peace,  and 

comfort.  View  him  in  the  agony  of  death — the  divine  promises  are  applied 
to  his  soul,  and  he  obtains  the  victory. — Exulting  he  a^d<.s  '•  Who  shall  sepa- 
rate." &c,,  Rom.  viii.  35—39. 

Thus  then  truly  wonderful  arc  the  testimonies  of  Jehovah,  and  truly  rea- 
sonable is  the  profound  admiration  which  the  Psalmist  expresses.— Let  us 
now  view, 

II.  Their  practical  imi.vf.nce. — "  Therefore  doth  my  soul  keep  them." 
Because  thy  oracles  are  so  admirable,  so  excellent,  so  worthy  of  thee,  their 
adorable  Author,  therefore  doth  my  soul,  my  rational  and  intellectual  part,  re- 
ceive, and  keep  them  as  an  invaluable  deposit.      This  implies, 

1.  That  he  treasured  limn  up  in  his  memory.  Unlike  those  inattentive 
persons  who  read  or  hear  the  word  of  God,  but  are  not  solicitous  to  under- 
stand it,  or  to  preserve  the  conceptions  and  impressions  which  it  conveys, 
(like  leaky  vessels,  these  carry  nothing  away,;  David  took  care  to  understand 
and  to  preserve  the  truth.— He  knew  it  was  the  noblest  employment  for  his 
memory  to   become   the  depository  of  God's   testimonies,  and   every  one  of 

was  too  important  to  be  forgotten. 

2.  That  he  kept  them  in  the  exercises  of  faith.  He  received  them  as 
fiod\s  testimonies,  and  relied  upon  them  as  an  immovable  foundation.  By 
this  faith  they  became  spirit  and  life  to  him.  Without  this  vital  realizing 
faith,  though  a  man  could  repeat  the  whole  Bible,  and  had  the  most  syste- 
matic view  of  its  contents,  all  would  be  vain.    We  only  feel  interested  in  the 


448  THE    MEANS    OF    GRACE. 

scriptures  in  proportion  as  we  heartily  believe  them — and  it  is  only  in  the 
same  proportion  that  they  become  efficacious. 

3.  That  he  held  them  in  constant  esteem,  and  embraced  them,  with  earn- 
est affection.  This  he  often  expresses  in  this  Psalm  :  "  How  sweet  are  thy 
words  unto  my  taste,"  &c. — "  Thy  word  is  pure,  therefore  doth  thy  servant 
love  it,"  ver.  20,  72.  Tins  ardent  love  to  the  world  results  from  a  thorough 
belief  of  it — And  is  an  infallible  test  by  which  we  may  try  the  genuineness 
of  our  faith. 

4.  That  he  kept  them  in  obedient  practice.  This  was  undoubtedly  what 
the  Psalmist  intended,  as  all  the  other  particulars  are  necessarily  pre-supposed 
in  this.  He  thus  kept  them — Sincerely,  ver.  80. — Cheerfully,  ver.  47. — 
Diligently,  ver.  69. — Continually,  ver.  44. — and  Universally,  ver  6. 

Infer,  1st.  How  wide  a  contrast  between  David's  esteem  for  the  scriptures, 
and  that  noisy  empty  admiration  of  them  which  so  many  profess,  but  which 
is  so  uninfluential  on  their  hearts  and  lives — They  make  fine  speeches  in 
their  praise,  and  even  contribute  towards  their  circulation,  while  they  neither 
understand,  nor  believe,  love,  nor  practise,  their  all-important  contents. 

2.  How  carefully  should  we  read  and  hear  the  word  of  God  !  We  should 
constantly  drink  at  this  sacred  fountain — be  always  digging  in  this  inexhaus- 
tible mine.  "Search  the  scriptures,"  said  our  Lord.  Let  us  then  read  them 
with  prayer,  attention,  and  self-application,  and  meditate  on  them  like  David, 
day  and  night. 

3.  How  great  are  our  obligations  to  God  for  sending  us  his  word ! 

4.  How  heinous  is  the  guilt  of  those  who  neglect  and  abuse  it. 


OF  THE  LAW  OF  GOD. 

Rom.  vii.  12, — Wherefore  the  law  is  holy,  &c.     (H.) 

The  word  law  is  variously  used,  sometimes  for  a  part  of  the  scriptures 
only,  the  Pentateuch,  or  five  books  of  Moses ;  as  when  it  is  mentioned  in 
the  division  of  the  scriptures  by  Christ,  Luke  xxiv.  44,  and  along  with  the 
prophets,  and  as  distinct  from  them  ;  John  i.  45  ;  see  also  chap.  viii.  5,  some- 
times for  all  the  books  of  the  Old  Testament,  which  in  general  go  by  the 
name  of  law,  as  does  the  book  of  Psalms  on  that  account,  as  the  places  quoted 
out  of  it,  or  referred  to  in  it,  show;  John  x.  34;  xii.  34;  xv.  25;  some- 
times it  signifies  the  doctrine  of  the  scriptures  in  general,  Ps.  xix.  7,  and  the 
doctrine  of  the  gospel  in  particular,  Is.  ii.  3  ;  xlii.  4,  called  in  the  New  Tes- 
tament the  law  or  doctrine  of  faith ;  Rom.  iii.  27,  and  sometimes  it  signifies 
the  whole  body  of  laws  given  from  God  by  Moses  to  the  children  of  Israel, 
as  distinct  from  the  gospel  of  the  grace  of  God,  John  i.  17,  and  which  may 
be  distinguished  into, 

1.  The  ceremonial  law,  of  which  this  law  was  a  shadow  of  good  things  to 
come  by  Christ,  of  evangelical  things,  and  indeed  was  no  other  than  the  gos- 
pel veiled  in  types  and  figures. 

2.  Judicial,  which  respects  the  political  state,  or  civil  government  of  the 
Jews,  and  consists  of  statutes  and  judgments  ;  according  to  which  the  judges 
of  Israel  determined  all  causes  brought  before  them.  Dent.  xvii.  8—11. 
The  government  of  the  Jews  was  a  very  particular  form  of  government;  it 
was  a  theocracy,  a  government  immediately  under  God,  though  he  be  king 


THE    MEANS    OF    GRACE.  449 

of  the  whole  world,  and  governor  among  and  over  the  nations  of  it,  yet  he 
was,  in  a  special  and  peculiar  manner,  king  over  Israel. 

3.  Moral,  which  lies  chiefly  in  the  Decalogue,  or  Ten  commandments,  Ex. 
xx.  3 — 17,  and  which  our  Lord  has  reduced,  even  hoth  tables  of  the  law,  to 
two  capital  ones,  love  to  God,  and  love  to  our  neighbor;  Matt.  xxii.  39 — 40, 
as  the  apostle  has  reduced  the  commands  of  the  second  table  to  one,  that  is, 
love,  which  he  calls  the  fulfilment  of  the  law.  Rom.  xiii.  9,  10.  And  this 
law,  to  love  God  and  our  neighbor,  is  binding  on  every  man,  and  is  eternal, 
and  remains  invariable  and  unalterable  ;  and  concerning  which  I  shall  treat 
more  largely.     And  consider, 

I.  The  author  and  giver  of  this  law. 

God  was  the  author  and  maker  of  it,  Moses  the  giver  and  minister  of  it 
from  God.  There  was  a  law  in  being  before  the  time  of  Moses  ;  or  other- 
wise there  would  have  been  no  transgression,  no  imputation  of  sin,  no  charge 
of  guilt,  nor  any  punishment  inflicted  ;  whereas  death,  the  just  demerit  of 
sin,  reigned  from  Adam  to  Moses.  Besides  the  law  given  to  Adam,  there 
was  the  law  of  nature,  inscribed  on  his  heart  by  his  Maker,  as  the  rule  of 
obedience  to  him,  Rom.  i.  19,  20;  ii.  14,  and  which  is  reinscribed  in  the 
hearts  of  God's  people  in  regeneration,  according  to  the  tenor  of  the  cove- 
nant of  grace,  Jer.  xxxi.  33.  Now  the  law  of  Moses,  for  matter  and  sub- 
stance, is  the  same  which  the  law  of  nature,  though  di.Tering  in  the  form  of 
administration  ;  and  this  was  renewed  in  the  times  of  Moses,  that  it  mio-htbe 
confirmed,  and  that  it  might  not  be  forgotten,  and  be  wholly  lost  out  of  the 
minds  of  men.  • 

II.  The  epithets,  or  the  prorerties  of  it. 

1.  That  it  is  perfect.  The  law  of  the  Lord  is  perfect,  Ps.  xix.  7,  which 
is  true  of  the  moral  law,  by  which  men  come  to  know  what  is  that  good, 
and  acceptable,  and  perfect  will  of  God;  Rom.  xii.  2,  what  it  is  his  will  should 
be  done,  and  what  not  be  done  ;  it  takes  in  the  whole  duty  of  men.  both  to 
God  and  man  ;  for  to  fear  God,  and  keep  his  commandments.  "When  the 
apostle  John  speaks  of  a  new  commandment,  he  means  the  old  commandment 
to  love  one  another,  as  he  himself  explains  it,  1  John  ii.  7,  8,  and  which  he 
calls  new,  because  enforced  by  a  new  instance  and  example  of  Christ's  love  in 
dying  for  his  people,  and  by  new  motives  and  arguments  taken  from  the  same. 

2.  It  is  spiritual.  "  We  know  that  the  law  is  spiritual,"  says  the  apostle, 
Rom.  vii.  14,  which  is  to  be  understood  of  the  moral  law  ;  for  as  for  the  cer- 
emonial law,  that  is  called  the  law  of  a  carnal  commandment,  and  is  said  to  stand 
in  carnal  ordinances.  Heb.  vii.  1G  ;  ix.  10.  '%he  law  reaches  to  the  thoughts 
and  intents  of  the  heart,  and  the  affections  of  the  mind,  and  forbids  and  checks 
all  irregular  and  inordinate  motions  in  it,  and  the  lusts  of  it.  The  assistance 
of  die  Spirit  of  God  is  necessary  to  the  observance  of  it;  and  God  in  cove- 
nant has  promised  his  people,  that  he  will  put  his  Spirit  within  them,  and 
cause  them  to  walk  in  his  statutes,  and  keep  his  judgments,  and  do  them. 
Ezek.  xxxvi.  27. 

3.  The  law  is  holy,  and  the  commandment  holy  ;  it  comes  from  a  holy 
God,  from  whom  nothing  unholy  can  proceed  ;  for  holiness  is  his  nature,  and 
the  law  is  a  transcript  of  his  holy  will ;  the  matter  of  it,  or  what  it  requires, 
is  holy  ;  even  sanclification  of  the  heart  and  life  :  and  it  directs  to  live  holily, 
soberly,  &c. 

4.  It  is  also  just.  There  are  no  laws  so  righteous  as  the  laws  of  God  : 
the  judgments  of  the  Lord  are  true  and  righteous  altogether.  Deut  iv.  8  :  Ps. 
xix.  9.  It  is  imoartia.  unto  all,  and  requires  the  same  of  one  as  of  another, 
and  renders  to  every  man  according  to  his  works;  it  is  just  in  condemnin"' 
wicked  men,  and  in  justifying  those  that  believe  in  Jesus. 


450  THE  MEAN'S  OF  GRACE. 

5.  The  law  is  good  ;  the  Author  of  it  is  good  only,  essentially,  originally, 
good  ;  from  whom  every  good  and  perfect  gift  comes.  The  law  is  materially 
good,  it  is  morally  good,  it  is  pleasantly  good,  to  a  regenerate  man,  who,  as 
the  apostle,  delights  in  the  law  of  God  after  the  inner  man,  and  loves  it,  as 
David  did,  and  meditates  on  it,  as  ever}'  good  man  does.  Rom.  vii.  22  ;  Ps. 
cxix.  97  ;  i.  2.  And  it  is  profitably  good;  not  to  God,  Luke  xvii.  10,  but  to 
men,  their  fellow-creatures,  and  fcllow-christians,  to  whom  they  are  servicea- 
ble, by  their  good  works,  Tit.  iii.  8,  and  also  to  themselves  ;  for  though  not 
for,  yeiin  keeping  the  commands  there  is  great  reward,  as  peace  of  conscience. 
Ps.  xix.  1 1  ;  cxix.  165.     The  law  is  good,  if  a  man.use  it  lawfully,  1  Tim.  i.  8. 

III.  The  uses  of  the  law  both  to  sinners  and  to  saints. 

1.   To  sinners. 

1.  To  convince  of  sin.  Sin  is  a  transgression  of  the  law,  by  which  it  is 
known  that  it  is  sin.  By  the  law  is  the  knowledge  of  sin  ;  not  only  of  gross, 
actual  sins,  but  of  the  inward  lust  of  the  mind  ;  "  I  had  not  known  lust,  ex- 
eept  the  law  had  said,  Thou  shalt  not  covet."     Rom.  iii.  20;   vii.  7. 

2.  To  restrain  from  sin.  Of  this  use  are  the  laws  of  men  ;  hence  civil 
magistrates  are  terrors  to  evil  doers  so  the  law,  by  it  menaces,  deters  men  from 
sin. 

3.  To  condemn  and  punish  for.  sin.  For  sinners  it  is  made,  and  agains* 
them  it  lies,  to  their  condemnation,  unless  justified  in  Christ.  1  Tim.  i.  9, 
10.  It  accuses  of  sin,  charges  with  it,  brings  evidence  of  it ;  stops  the  sin- 
ner's mouth  from  pleading  in  his  own  cause,  pronounces  guilty  before  God, 
and  curses  and  condemns;  "it  is  the  ministration  of  condemnation  and  death. 

2.   It  is  of  use  to  saints  and  true  believers  in  Christ. 
— I.  To  point  out  the  will  of  God  unto  them.     What  is  to  be  done  by  them, 
and  what  to  be  avoided;  to  inform  them  of,  and  urge  them  to  their  duty,  both 
towards  God  and  man. 

2.  To  be  a  rule  of  life  and  conversation  to  them.  Not  a  rule  to  obtain  life, 
but  to  live  according  to  ;  to  direct  their  steps.  "  The  commandment  is  a 
lamp,  and  the  law  is  light."  Prov.  vi.  23.  "Thy  word  is  a  lamp  unto  my 
feet."     Ps.  cxix.  105. 

3.  It  is  as  a  glass,  in  which  a  believer,  by  the  light  of  the  Spirit  of  God, 
may  see  his  own  face,  what  manner  of  man  he  is ;  how  far  short  of  perfec- 
tion he  is  in  himself.     "I  have  seen  an  end  of  all  perfection,"  &c.     Hence, 

4.  They  are  led  to  prize  the  righteousness  of  Christ,  since  that  is  perfect- 
ly agreeable  to  the  holy  law  of  God  ;  wherefore,  "  they  desire  to  be  found  in 
Christ,  not  having  on  their  own  righteousness." 

IV.  The  law  of  God  continues  under  the  present  dispensation 
FOR  the  said  uses. 

Christ  came  not  to  destroy  it,  and  loosen  men's  obligations  to  it,  but  to  ful- 
fil it.;  nor  is  the  law  made  null  and  void  by  faith. 

1.  It  does  not  continue  as  a  covenant  of  works  :  and,  indeed,  it  was  not 
delivered  to  the  children  of  Israel  as  such  strictly  and  properly  speaking,  on- 
ly in  a  typical  sense. 

2.  Nor  does  it  continue  as  to  the  form  of  administration  of  it  by  Moses  ; 
it  is  now  no  longer  in  his  hands,  nor  to  be  considered  as  such. 

3.  It  continues  not  as  a  terrifying  law  to  believers,  "  who  are  not  come. to 
Mount  Sinai,  but  they  are  come  to  Mount  Sion."  Nor  are  they  awed  and 
urged  by  its  curses  to  an  observance  of  it ;  but  are  constrained  by  the  love  of 
Christ. 

4.  Nor  is  it  a  cursing  and  condemning  law  to  the  saints ;  for  "  Christ  had 
redeemed  them  from  the  curse  of  the  law." 


THE    MEANS    OF    GRACE.  451 

"5.  Yet  It  continues  as  a  rule  of  walk  and  conversation  to  them,  and  is  to 
be  regarded  by  them  as  in  die  hands  of  Christ,  their  king  and  lawgiver.  Be- 
lievers, though  freed  from  the  law,  in  the  sense  before  deelared,  yet  are  "not 
without  a  law  to  God,  but  under  the  law  to  Christ."     1  Cor.  he.  21. 


OF  THE  GOSPEL. 
Acts  xx.  24. — The  gospel  of  the  grace  of  God.     (H.) 

There  was  gospel  in  the  former  dispensation,  though  called  the  legal  dis- 
pensation;  it  was  preached  to  Adam,  to  Abraham,  and  by  Isaiah,  and  other 
prophets.  Yet  there  is  a  clearer  revelation  and  ministration  of  it  under  the 
present  dispensation;  as  the  law  was,  by  the  ministration  of  Moses,  grace 
and  truth;  the  word  of  grace  and  truth,  the  gospel,  came  by  Jesus  Christ, 
in  a  clearer  and  fuller  manner  than  it  had  been  made  known  before.  John  i. 
17.     Concerning  which,  the  following  things  may  be  noted: 

1.  The  name  and  signification  of  it. 

The  Greek  word  used  for  it  signifies  a  good  message,  good  news,  glad  ti- 
dings ;  the  gospel  is  a  message  of  good  news  from  heaven,  the  far  country, 
to  sinners  here  on  earth  :  such  was  the  gospel  Christ  was  anointed  to  preach; 
Luke  iv.  18,  compared  with  lsa.  lxi.  1,  and  which  his  ministers  bring, 
♦'whose  feet  are  beautiful  upon  the  mountains."  Isa.  lii.  7;  Acts  xiii.  32, 
33.  The  Hebrew  word  used  for  the  gospel,  and  the  preaching  of  it,  signi- 
fies good  tidings  also ;  and  it  is  observed,  by  some,  to  have  the  signification 
of  flesh  in  it  which  has  led  them  to  think  of  the  incarnation  of  Christ; 
which  is,  undoubtedly,  good  news  to  the  children  of  men,  and  a  considera- 
ble branch  of  the  gospel  of  Christ:  and  what  has  given  Isaiah  the  character 
of  an  evangelical  prophet,  as  if  then  present  in  his  'ime  ;  "To  us  a  child  is 
born:"  Isa.  ix.  6;  see  chap.  vii.  14,  and  when  the  angel  proclaimed  the 
birth  of  Christ  to  the  shepherds,  he  is  said,  "to  bring  good  things."  Luke  ii. 
10,  11.  And  this  is  one  principal  part  of  the  gospel,  the  great  mystery  of 
godliness,  "  God  manifest  in  the  flesh."  1  Tim.  iii.  16.  Our  English  word 
gospel  is  of  Saxon  derivation  ;  in  which  language,  spel  signifies  speech  :  and 
so  gospel  is  either  good  speech,  which  carries  in  it  the  same  idea  with  the 
Greek  and  Hebrew  words,  or  God's  speech,  which  he  has  spoken  by  his 
Son,  by  his  prophets,  and  by  his  ministers. 

The  word  is  variously  used  ;  sometimes  it  is  put  for  the  history  of  Christ's 
birth,  life,  and  actions  ;  such  are  the  gospels  according  to  Matthew,  Mark, 
Sic.  Mark  begins  his  history  thus,  "The  beginning  of  the  gospel  of  Je- 
sus ;"  Mark  i.  1  ;  and  Luke  calls  his  gospel,  "  The  former  treatise  he  had 
made,  of  all  that  Jesus  began,  both  to  do  and  to  teach  :"  Acts  i.  ]  ;  and 
hence  these  four  writers  are  commonly  called  evangelists.  Sometimes  the 
gospel  is  to  be  taken  in  a  large  sense,  as  including  the  word  and  ordinances: 
Matt,  xxviii.  19,  20;  Mark  xvi.  15,  1G,  and  sometimes  strictly,  for  the  doc- 
trine of  peace,  pardon,  &e.  by  Christ;  hence  gospel  ministers,  who  bring 
good  tidings  of  good,  are  said  to  publish  peace,  salvation,  &e;  Isa.  lii.  7, 
the  sum  of  which  is  expressed  by  the  apostle,  when  he  says,  "This  isa 
faithful  saying,"  &c,  1  Tim.  i.  15.     Hence, 

1.  The  gospel  is  called,  the  gospel  of  salvation,  the  word  of  salvation, 
and  salvation  itself,  Eph.  i.  13;  Acts  xiii.  26;   xxviii.  28,  because  it  gives 


452  THE    MEANS    OF    GRACE. 

an  account  of  Christ,  the  author  of  salvation;  of  his  appointment  to  it;  of 
his  mission,  and  coming  into  the  world  to  effect  it;  and  of  his  actual  per- 
formance of  it;  of  his  being  the  able,  willing,  and  only  Saviour:  and  of  the 
salvation  itself,  as  great  and  glorious,  perfect  and  complete,  spiritual  and 
everlasting ;  and  because  it  describes  also  the  persons  that  share  in  it,  sin- 
ners, sensible  sinners,  &,c.  ;  Mark.  xvi.  16:  Acts  xvi.  30,  31,  and  because 
it  is,  not  only  the  means  of  revealing,  but  of  applying  salvation ;  for  it  is,  to 
them  that  believe,  "  the  power  of  God  unto  salvation." 

2.  The  gospel  of  the  grace  of  God ;  Acts  xx.  24,  because  the  several  doc- 
trines of  it  are  doctrines  of  grace,  or  which  exhibit  blessings  as  flowing  from 
the  grace  of  God;  redemption,  pardon,  &c. 

3.  The  gospel  of  peace,  the  word  of  reconciliation;  Eph.  vi.  15;  2  Cor. 
v.  18;  Acts  x.  36;  because  it  relates  the  steps  taken  in  council  and  cove- 
nant :  to  form  the  scheme  of  man's  peace  with  God  ;  to  lay  the  foundation 
of  it,  and  to  bring  it  about;  Zech.  vi.  13;  Isa.  liv.  10,  and  also  relates  the 
actual  making  of  it;  by  whom,  and  by  what  means.  Eph.  ii.  14;  Isa.  liii. 
5;  Col.  i.  20;  Rom.  v.  10. 

4.  The  gospel  of  the  kingdom  ;  Matt.  iv.  23,  because  it  treats  both  of  the 
kingdom  of  grace  here,  showing  wherein  it  lies  ;  and  of  the  kingdom  of 
glory  hereafter,  pointing  out  the  proper  meetness  for  it.  John  iii.  5  ;  Matt. 
v.  20;  Luke  xii.  32. 

II.  The  author  and  origin  of  the  gospel. 

1.  It  is  not  of  man  ;  a  device  and  invention  of  men.  "  I  neither  received 
it  of  men."  Gal.  i.  11,  12.  It  is  not  discoverable  by  the  light  of  reason. 
Matt.  xvi.  16,  17.  Hence  the  gospel  is  frequently  called,  "a  mystery;" 
the  "  wisdom  of  God  in  a  mystery  ;  the  hidden  wisdom  ;"  and  the  doctrines 
of  it,  "the  mysteries  of  the  kingdom."  Matt.  xiii.  11. 

2.  The  gospel  is  from  heaven.  It  is  good  news  from  a  far  country  :  the 
gospel  is,  with  the  Holy  Ghost,  sent  down  from  heaven:  and  Christ  that 
spoke  it,  is  He  that  speaketh  from  heaven.  The  question  put  eoncering  the 
baptism  of  John,  "  Whence  was  it?  from  heaven,  or  of  men?"  may  be  put 
concerning  the  gospel,  and  answered  as  that;  that  is,  from  heaven;  and  not 
of  man.  1  Pet.  i.  12;  Heb»  xii.  25;  Matt.  xxi.  25.  It  comes  also  from 
God  the  Father,  and  is  therefore  called  "  the  gospel  of  God."  Rom.  i.  1 — 
3.  It  comes  also  from  Christ,  the  Son  of  God,  and  is  called,  "the  gospel 
of  his  Son,  the  gospel  of  Christ,  the  word  of  Christ,  and  the  testimony  of 
Christ,  and  the  testimony  of  our  Loid,"  Rom.  i.  9 — 16;  Col.  iii.  16;  2 
Tim.  i.  8,  of  which  Christ  is  the  subject,  sum,  and  substance,  as  well  as  the 
author.  Hence  the  apostle  says,  he  received  it  "by  the  revelation  of  Jesus 
Christ."  Gal.  i.  12.  It  may  be  said,  likewise,  to  come  from  the  Holy  Spirit 
of  God,  the  inditer  of  the  scriptures,  wherein  it  lies,  "  who  searches  the 
deep  things  of  it,  and  reveals  them  to  men." 

III.  The  effect  of  the  gospel,  when  attended  with  the  power 
and  Spirit  of  God. 

1.  The  regeneration  of  men;  who  are  said,  "to  be  born  again  by  the 
word  of  God,"  and  to  be  "begotten  again  with  the  word  of  truth."  1  Pet. 
i.  23;  James  i.  18.  Hence  ministers  of  the  gospel  are  represented  as  spir- 
itual fathers.   1  Cor.  iv.  15. 

2.  As  in  regeneration,  souls  are  quickened  by  the  Spirit  and  grace  of  God, 
this  is  ascribed  to  the  gospel  as  an  instrument.  Hence  it  is  called,  "  the 
Spirit  which  giveth  life,  and  said  to  be,  "  the  savor  of  life  unto  life."  2  Cor. 
ii.  16,  and  iii.  6. 

2 


THE    MEANS   OF    GRACE.  453 

3.  It  is  frequently  spoken  of  as  a  light,  a  great  light,  a  glorious  light;  and 
so  is,  in  the  hands  of  the  Spirit,  a  means  of  enlightening  the  dark  minds  of 
men  into  mysteries  of  grace.  «  The  entrance  of  thy  word  giveth  light." 
Ps.  cxi.v.  130.  It  is  a  glass,  in  which  the  gloiy  of  Christ,  and  of  the  riches 
of  his  grace,  may  be  seen. 

4.  By  it  faith  in  Christ  comes,  and  is  ingenerated  in  the  heart  by  the  Spirit 
of  God  attending  it.  Hence,  among  other  reasons,  it  is  called  "  the  word 
of  faith."  Rom.  x.  8,  17. 

5.  When  faith  is  wrought  in  the  soul,  the  righteousness  of  Christ  is  re- 
vealed unto  it  in  the  gospel,  and  not  at  first  believing  oidy  ;  it  is  revealed 
therein  "from  faith  to  faith."  Rom.  i.  17.  Hence  it  is  called  "the  word 
of  righteousness,  and  the  ministration  of  righteousness."  Heb.  v.  13  ;  2 
Cor.  Hi.  6,  9. 

6.  It  affords  spiritual  food,  and  is  the  means  of  feeding  and  nourishing 
souls  unto  everlasting  life.  It  has  in  it  milk  for  babes,  and  meat  for  stroncr 
men  ;  and  when  it  is  found  by  faith,  it  is  eaten  by  it  with  pleasure,  and  fills 
with  spiritual  joy.  1  Tim.  iv.  6;  vi.  3 ;  Heb.  v.  13,  14;  Jer.  xv.  16. 
Hence, 

7.  Is  another  effect,  it  yields  much  spiritual  peace,  joy,  <fec.  The  doc- 
trines of  it  are  calculated  for  such  a  purpose;  it  is  glad  tidings  of  good 
things;  as  of  peace,  pardon.  When  Philip  preached  Christ  and  his  gospel 
in  Samaria,  "  there  was  great  joy  in  that  city."  Acts  viii.  5,  8.  All  this 
must   be  understood  of  the  gospel,  not  as  producing  these  effects  of  itself, 

but  as  it  comes,  "not  in  word  only,  but  with  power."   1  Thess.  i.  5 8; 

Ps.  ex.  2  ;   Rom.  i.  16. 

IV.  The  properties  of  the  gospel. 

1.  It  is  but  one;  there  is  another,  as  the  apostle  says,  Gal.  i.  6,  7.  The 
same  gospel  which  was  in  the  beginning,  and  will  be  to  the  end  of  the 
world;  the  same  under  the  Old  Testament  as  under  the  New  ;  the  subject 
of  it,  Christ  and  salvation  by  him ;  the  doctrines  of  Tt,  of  justification,  re- 
mission of  sins,  &c.  the  same,  only  now  more  clearly  revealed.  For  it  is 
true  of  the  gospel,  what  is  said  of  Christ,  it  is  "the  same  yesterday."  Heb. 
xiii.  8. 

2.  It  is  called,  from  the  objects  of  it,  the  gospel  of  the  circumcision,  and 
the  gospel  of  the  uncircumcision.  Gal.  ii.  7.  Not  that  the  gospel  of  the  one 
is  different  from  that  of  the  other;  it  is  the  same  gospel,  onlv  dispensed  to 
different  persons;  the  circumcised  Jews,  and  uneircumcised  Gentiles. 

3.  It  is  a  glorious  gospel;  so  it  is  called,  2  Cor.  iv.  4;  1  Tim.  i.  11.  It 
has  a  glory  in  it  exceeding  that  of  the  law,  and  the  dispensation  of  it,  2  Cor. 
iii.  11,  for  the  clearness,  fullness,  suitableness  of  its  doctrines  to  the  state 
and  condition  of  men ;  and  in  which  the  glory  of  the  person  of  Christ,  his 
offices,  and  of  the  blessings  of  grace  that  come  by  him,  is  held  forth  in  great 
splendor  and  brightness. 

4.  It  is  an  everlasting  gospel;  which  is  the  epithet  given  it,  Rev.  xiv.  6. 
It  was  ordained  in  the  council  and  covenant  of  God  before  the  world  was,  of 
which  it  is  a  transcript,  and  so  was  from  everlasting;  1  Pet.  i.  25;  but  "  the 
word  of  the  Lord  endureth  for  ever." 


4.54  THE  MEAN."1  0>F  (tRACE'v, 


THE  NATURE  OF  THE  GOSPEL. 


Isaiah  lii.  7. — How  beautiful  upon  the  mountains  are  the  feet  of  him  that  bringefch  gtxwS 
tidings.,  that  publisheth  peace ;  that  fariageth  good  tidings  of  good,  that  publisiieth  salva- 
tion ;  that  saith  unto  Zion,  Thy  God  reigneth!     (S.  S.) 

In  order  to  understand  the  prophetic  writings  we  must  always  bear  in  mind 
that  they  have  a  spiritual  or  mystical  sense,  as  well  as  a  plain  and  literal  one — 
The  words  before  us,  in  their  primary  meaning,  evidently  refer  to  the  joy, 
with  which  the  proclamation  of  Cyrus,  when  he  permitted  the  captive  Jews 
to  return  from  Babylon  to  their  native  countiy,.  would  be  received' — But  they 
certainly  relate  also  to  the  deliverance  announced  to  us  under  the  gospel  dis- 
pensation ;  for  it  is  in  this  view  that  they  are  quoted  by  the  apostle  Paul* 
Rom.  x.  15 — We  shall  take  occasion  from  them  to- shew, 

I.   What  the  gospel,  is. 

It  is  described  with  sufficient  accuracy  in  the  text:  it  is, 

1.  A  proclamation  of  "peace  and  salvation"  to  man. 

The  gospel  supposes  men  to  have  offended  God,  and  to  be  obnoxious  to> 
his  everlasting  displeasure — It  further  supposes  that  they  have  no  way  of 
conciliating  the  divine  favor,  or  of  warding  oif  the  stroke  of  his  indignation — 
Coming  to  men  in  this  helpless,  and  hopeless  state,  it  pubfishe.th  tidings  of 
peace  and  salvation  :  it  represents  sin  as  expiated  by  the  atoning  blood  of 
Jesus  ;  and  God  as  reconciled  to  all  who  will  trust  in  his  meritorious  and  all- 
prevailing  sacrifice — This  is  the  view  which  St.  Paul  himself  gives  us  of  the 
gospel;  in  preaching  of  which  gospel  ministers  resemble  the  messengers  sent 
to  Babylon,  who  had  nothing  to  do  but  to  proclaim  a  full  and  free  deliverance 
to  the  wretched-  captives,  2  Cor.  v.  18-20. 

2.  A  declaration  of  Christ's  power  and  grace. 

The  Chaldeans,  who  so  grievously  oppressed  their  Jewish  captives,  may 
justly  represent  to  us  the  bitter  and  tyrannical  dominion  of  sin  and  satan  ?. 
and  Cyrus,  who,  without  fee  or  reward,  liberated  them  from  their  bondage, 
may  be  considered  as  the  agent  and  representative  of  the  Deity — As  there- 
fore the  messengers  would  not  fail  to  remind  the  Jews  that  Cyrus,  the  one 
author  of  their  happiness,  would  continue  to  them  his  protection  and  favor 
while  they  maintained  their  allegiance  to  him ;  so,  In  preaching  the  gospel, 
we  are  to  declare,  that  Christ,  to  whom  we  owe  the  beginnings  of  our  liber- 
ty, will  complete  our  deliverance,  and  continue  to  us  all'  the  tokens  of  his 
love,  provided  we  yield  him,  as  we  are  in  duty  bound,  a  willing  and  unre- 
served obedience — Thus  did  Christ  himself  preach  the  gospel,  saying,  Re- 
pent, for  the  kingdom  of  heaven  is  at  hand.  Comp.  Mark  i.  14,  15,  with 
Matt.  iv.  17. 

If  we  view  the  gospel  in  this  light,  we  shall  see  immediately, 

II.  That  it  is  a  ground  of  joy. 

By  a  beautiful  figure,  the  very  steps  of  the  messenger  hastening  over  the 
distant  mountains  are  represented  as  inspiring  us  with  joy.  That  the  gospel 
itself  is  a  source  of  joy,  appears  in  that, 

1.   ft  has  been  considered  so  from  the  first  moment  of  its  promulgation. 

Abraham,  two  thousand  years  before  its  promulgation,  rejoiced  exceeding- 
ly in  that  distant  prospect  of  it,  John  viii.  56, — At  the  birth  of  Jesus,  our 
deliverer,  an  host  of  angels  congratulated  the  world,  sayino,  Behold,  we  bring 
you  glad  tidings  of  great  joy,  which  shall  be  to  all  people:  f >r  unto  you  is 
born  a  Saviour,  which  is  Christ  the  Lord,  Luke  ii.  10,  II, — As  soon  as  ever 
the  full  effects  cf  the  gospel  came  to  be  experienced*  the  converts,  filled  with 


THE    MEANS    OF    GRACE. 


455 


every  malignant  temper  just  before,  were  filled  with  joy,  and  eat  their  bread 
with  gladness  and  singleness  of  heart,  blessing  and  praising  God,  Acts  ii.46, 
47, — No  sooner  was  the  gospel  preached  in  Samaria,  than  there  was  great 
joy  in  that  city  :  and,  the  instant  that  the  eunuch  had  embraced  it,  he  went 
on  his  way  rejoicing,  Acts  viii.  8,  39, — Thus  it  is  at  this  day  an  healing 
balm  and  a  reviving  cordial  to  all  who  understand  and  receive  it — 

2.  It  is  in  itself  well  calculated  to  create  joy  in  our  hearts. 

Let  but  its  blessings  be  felt,  and  it  will  be  impossible  not  to  rejoice — Did 
the  Jews  exult  at  a  deliverance  from  a  cruel  yoke,  and  a  restoration  to  their 
native  country?  How  much  more  must  a  sinner  rejoice  at  his  deliverance 
from  death  and  hell,  and  his  restoration  to  the  forfeited  inheritance  of  heav- 
en ! — The  transports  of  joy  manifested  by  the  cripple  whom  Peter  and  John 
had  healed,  were  the  natural  effusions  of  a  grateful  heart:  we  should  have 
wondered  if  he  had  nut  so  expressed  the  feelings  of  his  soul:  Acts  iii.  8; 
but  he  had  received  no  benefit  in  comparison  of  that  which  the  believer  en- 
joys when  he  first  embraces  the  gospel  of  Christ — Hence  our  prophet  re- 
presents the  gospel  as  invariably  producing  such  sensations  as  the  husband- 
man feels  when  bringing  home  the  fruits  of  the  field,  or  the  soldier  when 
dividing  the  spoils  of  victory,  Isa.  ix.  3,  6. 

3.  It  is,  and  ever  will  be,  the  one  subject  of  thanksgiving  in  the  realms  of 
glorv. 

The  glorified  saints  never  have  their  attention  diverted  from  it  for  one  sin- 
gle moment:  day  and  night  are  they  singing  to  him  who  loved  them,  and 
washed  them  from  their  sins  in  his  own  blood,  Rev.  i.  5,  6, — And  though 
the  angels  are  less  interested  in  this  subject,  because  they  never  needed  re- 
deeming grace,  yet  do  they  join  the  general  chorus,  ascribing  honor  and  glory 
to  him  that  sitteth  on  the  throne,  and  to  the  Lamb  for  ever — Nor  will  they 
ever  be  weary  of  this  subject,  such  an  inexhaustible  fund  is  it  of  light,  and 
happiness,  and  glory — 

Infer, 

1.  How  strange  is  it  that  the  gospel  should  be  treated  with  indifference  ! 
That  it  is  so  treated,  needs  no  proof:   but  how  amazing  that  it  should  ever 

be  slighted  by  those  to  whom  it  is  sent!  that  condemned  criminals  should 
disregard  the  offers  of  pardon  sent  them  by  their  Prince  ! — O  that  there  might 
be  no  more  occasion  for  that  complaint,  Who  hath  believed  our  report?— 
Let  the  very  feet  of  the  messengers  who  bring  the  tidings  be  henceforth 
beautiful  in  our  eyes — 

2.  Of  what  importance  is  it  to  distinguished  between  mere  morality,  and 
the  gospel  of  Christ ! 

Lectures  upon  honesty  would  administer  but  little  comfort  to*a  person 
about  to  be  executed  for  breaking  the  laws  of  his  country  :  nor  can  mere  dis- 
courses on  morality  administer  much  comfort  to  a  self-condemning  sinner: 
and,  if  he  mistake  such  discourses  for  the  gospel,  he  is  fatally  deceived — 
The  gospel  is  a  full  and  free  offer  of  salvation  through  the  blood  of  Christ: 
and  this  is  glad  tidings  indeed  ;  like  "  rivers  of  water  in  a  dry  place,  or  a 
shadow  of  a  great  rock  in  a  weary  land" — 0  that  all  who  are  ambassadors 
of  God  may  remember  the  great  scope  of  their  ministry,  and  testify  the  gos- 
pel of  the  grace  of  God  ! — And  let  all  who  hear  the  joyful  sound,  improve 
the  day  of  their  visitation:  blessed  are  they  if  they  receive  the  truth  in  the 
love  thereof;  but  most  aggravated  will  be  their  condemnation  if  they  despise 
the  mercy  so  freely  offered  them. 


456  THE    MEANS    OF    GRACE. 

THE  CHANGE  WROUGHT  BY  THE  GOSPEL. 

Isaiah  lv.  12,  13. — For  ye  shall  go  out  with  joy,  and  be  Jed  forth  with  peace :  the  moun- 
tains and  the  hills  shall  break  forth  before  you  into  singing,  and  all  the  trees  of  the  held 
ahall  clap  their  hands.  Instead  of  the  thorn  shall  come  up  the  fir-tree,  and  instead  of  the 
brier  shall  come  up  the  myrtle-tree  :  and  it  shall  be  to  the  Lord  for  a  name,  for  an  ever- 
lasting sign  that  shall  not  be  cut  off.     (S.  S.) 

The  change  wrought  annually  on  the  face  of  nature  from  desolation  and 
barrenness  to  beauty  and  fruitfulness,  is  a  lively  representation  of  tbe  change 
effected-by  the  gospel  of  Christ.  "  The  rain  and  the  snow  descending  on 
the  earth"  nourished  the  whole  vegetable  creation,  and  cause  every  part  of  it 
to  spring  forth  in  its  appointed  season  :  and,  in  the  same  manner,  "  the  word 
of  God,  dropping  as  the  rain  and  distilling  as  the  dew"  upon  the  souls  of 
men,  infuses  life  into  them,  and  renders  them  fruitful  in  every  good  word  and 
work.  This  is  the  parallel  drawn  by  the  prophet  himself,  who,  expatiating 
on  the  subject,  predicts,  under  the  image  of  the  Jews'  return  from  Babylon, 
the  progress  of  the  gospel  in  renovating  the  intellectual  and  spiritual  world. 
His  words  will  lead  us  to  consider 

I.  The  effects  of  the  preached  gospel. 

The  civilizing  of  the  world  is  a  very  small  part  of  the  work  which  the 
gospel  is  intended  to  accomplish.      It  is  sent 

1.  To  inspire  new  feelings. 

Man  in  his  natural  state  is  an  entire  stranger  to  spiritual  joy,  or  solid 
peace.  The  peace  that  Hows  from  a  want  of  foresight  or  reflection,  and  the 
joy  that  consists  in  mere  animal  gratifications,  he  may  possess  :  but  he  is  as 
destitute  of  spiritual  enjoyments,  as  the  brute  creation  are  of  intellectual 
pleasure.  His  state  however  is  wonderfully  changed  when  he  receives  the 
word  of  God  in  truth.  At  first  indeed  he  feels  trouble  and  anguish  ;  but  as 
soon  as  ever  he  has  a  sense  of  his  acceptance  with  God,  his  tears  are  wiped 
away,  and  "  the  bones  which  were  broken  rejoice."  It  frequently  happens, 
especially  where  the  preceding  sorrows  have  been  deep,  that  the  joy  which 
succeeds  them  is  rapturous  and  abundant.  The  surprise  of  Peter,  on  the 
eve  of  his  expected  execution,  was  not  unlike  that  of  a  new  convert:  sud- 
denly, a  light  shone  in  upon  him,  and  his  chains  fell  off,  and  the  prison  doors 
flew  open,  and  an  angel  conducted  him  out,  so  that  he  could  not  persuade 
himself  that  he  was  awake,  but  thought  he  saw  a  vision  :  thus  when  the  new 
convert  is  first  brought  forth  into  light  and  liberty,  and  finds  the  obstacles, 
which  had  seemed  insurmountable,  removed,  he  is  ready  to  think  it  must  be 
all  a  delusion  :  it  is  with  him  as  with  those  of  old,  "  when  the  Lord  turned 
again  the  captivity  of  Zion,  we  were  like  them  that  dream  :  then  was  our 
mouth  filled  with  laughter,  and  our  tongue  with  singing;"  yea,  "the  very 
hills  break  forth  before  him  into  singing,  and  all  the  trees  of  the  field  clap 
their  hands."  We  must  not  however  suppose,  that  all  are  equally  elated; 
or  that  the  joy  which  any  feel  will  continue  with  them  ;  it  will  rather  sub- 
side into  a  peaceful  tranquility  of  mind  .  they  may  go  out  with  joy ;  but 
they  will  be  led  forth  with  peace.  The  Saviour's  joy,  which  is  to  be  ful- 
filled in  us,  consisted  rather  in  peace  than  exultation  ;  and  such  is  the  legacy 
that  he  has  left  to  us.  John  xvii.  13,  and  xiv.  27.  At  first  we  arc  like  a 
stream  rippling  and  murmuring  near  the  fountain  head  ;  but  afterwards  we 
resemble  radier  the  deepened  river  flowing  with  silent  majesty. 

2.  To  infuse  new  dispositions. 

A  thorny  bush  is  unproductive  and  worthless;  as  a  brier  is  unseemlv  and 
injurious.     The  one  is  a  just  image  of  the  more  decent  of  mankind;  the 


THE    MEANS    OF    GRACE..  457 

other,  of  the  more  profane.  All  are  low  and  groveling  in  their  nature  hav- 
ing no  desires  beyond  this  present  world  ;  and  too  many,  by  their  influence 
as  well  as  by  their  example,  would  impede  the  progress  of  tbosc  who  are 
walking  in  the  good  way.  The  fir-tree  on  the  other  hand  lifts  its  head  on 
high;  while  the  myrtle  diffuses  its  fragrance  all  around;  and  both  of  them 
retain  their  verdure  all  the  year:  yet  such  shall  the  vilest  of  mankind  be- 
come, when  once  they  embrace  the  gospel  of  Christ.  They  shall  soar  to 
heaven  with  devout  affections  ;  they  shall  spread  around  them  a  sweet  savor 
of  the  knowledge  of  Christ;  they  shall  be  unfading  ornaments  in  the  place 
where  they  grow  ;  and  instead  of  wounding,  like  the  brier,  all  that  come  in 
contact  with  them,  they  shall,  like  the  myrtle,  emit  the  sweeter  fragrance 
the  more  they  are  bruised,  and  perfume,  as  it  were,  the  very  hand  that 
bruises  them. 

To  impress  our  minds  with  a  due  esteem  for  the  gospel,  let  us  proceed  to 
consider 

II.    THE    EXCELLENCY    OF    THOSE    EFFECTS. 

There  is  an  inherent  excellence  in  holy  dispositions,  which,  independent 
of  the  consequences  flowing  from  them  to  ourselves  or  to  societv,  must  ren- 
der them  amiable  in  our  eyes.  But,  as  the  text  limits  our  views  to  the  honor 
which  accrues  from  them  to  Cod,  we  shall  content  ourselves  with  observinoy 
that  the  change  effected  by  the  gospel  is  to  the  Lord 

1.  An  occasion  of  praise. 

None  who  are  quickened  and  renewed  by  the  word  ever  take  the  honor  to 
themselves  :  all  with  one  voice  cry,  "  He  that  hath  wrought  us  for  the  self- 
same thing  is  God;  therefore,  Not  unto  us,  O  Lord,  not  unto  us,  but  unto 
thy  name  be  the  praise."  The  greater  the  change  that  is  wrought  in  any 
person's  heart,  the  less  will  he  be  disposed  to  arrogate  any  thinor  to  himself 
on  account  of  it:  and  most  of  all,  "when  the  top-stone  of  the  spiritual 
building  shall  be  brought  forth,  will  he  shout,  Grace,  grace  unto  it."  From 
his  first  acquaintance  with  divine  truth  will  he  begin  to  speak  of  God  with 
love  and  gratitude.  His  own  experience  will  furnish  him  with  an  inexhaus- 
tible fund  of  praise  and  thanksgiving.  Nor  will  his  acknowledgments  any 
longer  be  a  dull  recital  of  an  established  creed,  but  the  lively  effusions  of  a 
grateful  heart. 

Now  if  that  be  deemed  excellent,  which  causes  the  name  of  any  human 
being  to  be  held  in  estimation,  and  to  be  transmitted  to  posterity  with  honor, 
how  much  more  must  that  be  excellent,  which  makes  the  name  of  God  to 
be  reverenced  and  adored  ! 

2.  A  monument  of  glory. 

It  is  not  in  this  world  only  that  God  is  glorified  by  the  dispensations  of 
his  grace  :  at  the  day  of  judgment  every  saint  will  "be  to  him  for  a  name, 
and  for  a  praise  and  for  a  glory."  "  Christ  will  come  to  be  glorified  in  his 
saints,  and  admired  in  all  that  believe."  How  sovereign  will  the  grace  of 
God  appear  to  every  one  amongst  them,  when  each  sees  himself  as  a  brand 
plucked  out  of  the  fire!  When  stupendous  wisdom  will  be  discovered  in 
the  plan,  whereby  he  has  effected  their  restoration  to  his  favor!  What  mar- 
vellous patience  will  he  appear  to  have  exercised  towards  them  under  all 
their  backslidings;  and  what  unbounded  mercy  in  pardoning  their  multi- 
plied transgressions  !  Nor  will  his  power  be  less  an  object  of  admiration, 
when  it  is  seen  how  iconderfully  it  has  been  exerted  in  converting  their 
souls,  and  in  preserving  them  unto  his  heavenly  kingdom.  Sfea,  as  long  as 
there  shall  exist  one  glorified  saim  in  heaven,  so  long  shall  the  perfections 
of  the  Godhead  be  most  eminently  displayed  in  the  salvation  of  sinful  man. 


458  THE    MEANS    OF    GRACE. 

How  excellent  then  must  that  change  be,  which  to  all  eternity  shall  be 
tne  brightest  mouument  of  the  divine  perfections!  The  work  of  creation 
is  excellent,  though  it  is  so  soon  to  pass  away:  but  that,  glorious  as  it  is, 
has  no  glory  by  reason  of  the  glory  that  excellelh  in  the  new  creation. 

Infer, 

1.    What  encouragement  have  men  to  hear  the  gospel  ! 

As  a  person  who  had  never  seen  the  face  of  nature  but  in  the  depth  of 
winter,  would  scarcely  conceive  it  possible  that  so  greal  an  alteration  could 
take  place  in  it  as  is  annually  made  within  the  space  of  a  few  weeks,  so  are 
many  ready  to  imagine,  that  their  hard  and  barren  hearts  are  incapable  of  ex- 
periencing such  a  change  as  Ciod  requires.  But  his  word  is  as  powerful  as 
ever:  it  is  still  "like  fire,  or  like  a  hammer  that  breakelh  the  rock  in  pieces:" 
and  though  "  it  runs  not,  nor  is  glorified"  to  the  same  extent  as  in  former  days, 
yet  wherever  it  is  preached  in  sincerity  and  truth  there  are  some  to  attest  its 
efficacy,  and  to  prove  that  "it  is  the  power  of  God  to  the  salvation  of  men." 
Let  none  then  despair:  for  though  "  the  treasure  be  put  into  an  earthen  ves- 
sel, God  will  display  the  excellency  of  his  power  by  means  of  it  :"  he  will_ 
plant  the  fir-tree  and  the  myrtle  where  nothing  grew  but  thorns  and  briers; 
"  he  will  make  the  wilderness  like  Eden,  and  the  desert  like  the  garden  of 
the  Lord." 

2.    What  a  sure  criterion  have  we  whereby  to  judge  of  our  state  ! 

An  insensibility  with  respect  to  spiritual  things  characterizes  the  natural 
man  ;  and  a  quickness  of  perception  with'respect  to  them  marks  the  person 
in  whom  the  word  of  God  has  taken  due  effect.  Have  we  then  surrendered 
up  our  false  peace,  and  our  carnal  joy?  and  have  we  attained  to  a  scriptural 
"joy  and  peace  in  believing?"  Have  the  creatures  all  around  us  been  led, 
as  it  were,  to  sympathize  with  us,  and  congratulate  us  on  the  change  ?  Look 
then  next  to  the  tempers  and  dispositions  of  the  soul  :  have  the  low  grovel- 
ing desires  of  the  carnal  mind  been  made  to  ascend  to  heaven  ;  and  the  nat- 
ural aversion  to  holy  exercises  been  exchanged  for  an  unfeigned  delight  in 
them?  In  short,  is  God  now  glorified  in  the  whole  of  our  deportment,  so 
that,  whosoever  beholds  our  spirit  and  conduct  is  constrained  to  admire  the 
grace  of  God  in  us?  Doubtless,  this  change  is  not  perfect  in  any;  nor  can 
we  expect  it  to  be  so,  while  we  carry  about  with  us  this  body  of  sin  and 
death;  but  is  the  change  begun?  and  is  it  carrying  on  towards  perfection? 
O  that  on  considering  these  questions  we  might  have  the  testimony  of  our 
consciences  that  things  are  so  !  But  if  there  be  no  evidence  of  these  things, 
let  us  beware,  lest,  instead  of  being  eternal  monuments  of  God's  love,  we 
be  objects  of  his  everlasting  displeasure. 


FAITH  ESTABLISHES  THE  LAW. 

Rom.  iii.  31. — Do  we  then  make  void  the  law  through  faith?     God  forbid  :  yea;  we  estab- 
lish the  law.     (S.  S.) 

A  general  prejudice  obtains  against  the  way  of  salvation  by  faith — 
But  it  prevailed  equally  even  in  the  apostolic  age — 

Paul  himself  saw  that  his  statement  of  the  gospel  did  not  escape  censure — 
He  perceived  that  it  was  deemed  injurious  to  the  interests  of  morality — 
He  therefore  anticipated  and  obviated  this  objection — 


THE    MEANS    OF    GRACE.  459 

I.  Whence  it  is  that  people  suppose  we  make  void  the  law  through 

FAITH. 

The  truth,  however  clearly  stated,  is  oficn  misapprehended — 

In  explaining  salvation  by  faith  we  affirm  two  things  concerning  the  law, 

1.  That  it  has  no  power  either  to  condemn  or  to  justify  believers — 

It  cannot  condemn,  them,  because  Christ  has  redeemed  them  from  its  curse, 
Gal.  iii.  13. 

It  cannot  justify  them,  because  they  have  transgressed  it,  and  its  demands 
of  perfect  obedience  are.  unalterably  the  same — 

Faith  in  Christ  delivers  us  from  the  penal  sanctions  of  the  law,  but  does 
not  lower  its  demands — 

2.  That  our  obedience  to  it  makes  no  part  of  our  justifying  righteous- 
ness— 

Faith  and  works,  as  grounds  of  justification,  are  opposite  to  each  other, 
Rom.  xi.  6. 

If  our  works  had  any  share  in  our  justification  we  should  have  a  ground 
of  boasting,  which  is  utterly  to  be  excluded,   Rom.  iii.  27. 

The  smallest  reliance  on  these  makes  void  all  hope  bv  the  gospel,  Gal  v 
2,4. 

All  dependence  therefore  on  the  works  of  the  law  must  be  entirely  re- 
nounced— 

These  affirmations  evidently  exclude  morality  from  the  office  of  justify- 
ing— 

They  are  therefore  supposed  to  discountenance  all  practical  relhnon 

Rut  this  mistake  originates  in  the  ignorance  of  the  objectors  themselves 

II.  That  the  believer,  so  far  from  making  void  the  law,  estab- 
lishes it. 

The  power  of  the  law  is  twofold  ;  to  command  obedience,  and  to  condemn 
for  disobedience 

The  believer  establishes  the  law  in  each  o.  these  respects — 

1.  In  its  commanding  power 

He  owns  its  absolute  authority  over  him  as  God's  creature — 

All  his  hope  is  in  the  perfect  obedience  which  Christ  paid  to  it  for  him 

He  looks  upon  his  obligations  to  obey  it  as  increased,  rather  than  dimin- 
ished, by  the  death  of  Christ — 

He  actually  desires  to  obey  it  as  much  as  if  he  were  to  be  justified  by  his 
obedience  to  it — 

2.  In  its  condemning  power 

He  acknowledges  himself  justly  condemned  by  it — 
He  founds  his  hope  in  Christ  as  having  borne  its  curse  for  him — 
His  own  conscience  cannot  be  pacified  but  by  that  atonement  which  satis- 
fied the  demands  of  the  law — 

Bereft  of  an  hope  in  the  atonement,  he  would  utterly  despair — 
He  flees  to  Christ  continually  "  to  bear  the  iniquity  of  his  holiest  ac- 
tions"— 

Thus  he  magnifies  the  law  while  the  objector  himself  makes  it  void 

III.  That  the    person,  who  objects  to  salvation   by   faith  alone, 

DOES    INDEED    MAKE    VOID    THE    LAW 

Objections  against  the  doctrine  of  faith  are  raised  from  a  pretended  repaid 
for  the  law — 

But  the.  person  who  blends  faith  and  works  effectually  undermines  the 
whole  authority  of  the  law — 

1   Its  commanding  power 


460  THE    MEANS    OF    GRACE. 

He  is  striving  to  do  something  which  may  serve  in  part  as  a  ground  of  his 
justification — 

But  he  can  do  nothing  which  is  not  imperfect — 

Therefore  he  shews  that  he  considers  the  law  as  less  rigorous  in  its  de- 
mands than  it  really  is — 

Consequently  he  rohs  it  in  a  measure  of  its  commanding  power — 

2.   Its  condemning  power 

He  never  thoroughly  feels  himself  a  lost  sinner — 

He  does  not  freely  acknowledge  that  he  might  be  justly  cursed  even  for 
his  most  holv  actions — 

He  even  looks  for  justification  on  account  of  that  which  in  itself  deserves 
nothing  but  condemnation — 

Thus  the  advocates  for  the  law  are,  in  fact,  its  greatest  enemies — 

Whereas  the  advocates  for  the  gospel  are  the  truest  friends  to  the  law 
also — 

Infer, 

1.  How  absurd  is  it  for  persons  to  decide  on  religion  without  ever  having 
studied  its  doctrines  ! 

In  human  sciences  men  forbear  to  lay  down  their  dogmas  without  some 
previous  knowledge  of  the  points  on  which  they  decide — 

But  in  theology  all,  however  ignorant,  think  themselves  competent  to 
judffe — 

They  indeed,  who  are  taught  of  God,  can  judge — 

But  unenlightened  reason  does  not  qualify  us  to  determine — 

Let  us  beware  of  indulging  prejudices  against  the  truth — 

Let  us  seek  to  be  "  guided  into  all  truth  by  the  Holy  Spirit" — 

2.  How  excellent  is  the  salvation  revealed  to  us  in  the  gospel! 
Salvation  by  faith  is  exactly  suited  to  man's  necessities — 

It  is  also  admirably  calculated  to  advance  the  honor  of  God — 
Every  man  that  is  saved  magnifies  the  law,  and  consequently  the  law- 
giver— 

The  commanding  and  condemning  power  of  the  law  are  equally  glorified 
by  the  sinner's  dependence  on  the  obedience  and  sufferings  of  Christ — 
But  in  those  who  are  condemned,  its  sanctions  only  are  honored — 
Thus  is  the  law  more  honored  in  the  salvation  of  one,  than  in  the  destruc- 
tion of  the  whole  human  race — 

Let  all  then  admire  and  embrace  this  glorious  salvation. 


THE  OFFICE  AND  OPERATION  OF  FAITH. 

Gal.  v.  6. — In  Jesus  Christ  neither  circumcision  availeth  any  thing,  nor  uncircumcision,  but 
faith,  which  worketh  by  love.     (S.  S.) 

The  peculiar  character  of  the  gospel  is,  that  it  shews  how  a  sinner  may  be 

justified  before  God — 

Yet  the  generality  of  christians  are  far  from  entertaining  just  views  of  this 

most  fundamental  point — 

They  confound  the  different  offices  of  faith  and  works — 

But  St.  Paul  distinguishes  them  with  much  accuracy  and  precision — 

He  invariably  declares  that  our  justification  is  by  faith — 


THE    MEANS    OF    GRACE.  461 

Yet,  though  he  denies. to  works  the  office  of  justifying,  he  invariably  in- 
sists on  them,  as  the  fruits  and  evidences  of  our  faith — 

Nothing  can  be  more  decisive  than  the  declaration  before  us — 
We  shall 

I.  Explain  it 

Man  is  prone  to  trust  in  outward  rites  and  ceremonies 
The  Jews  confided  in  the  ordinance  of  ciicumcision — 
The  Judaizing  teachers  also  among  the  christians  inculcated  the  observance 
of  that  rite  as  a  ground  of  hope — 

Amongst  ourselves  also,  many  think  it  sufficient  that  they  have  been  bap- 
tized— 

Or  expect  to  find  admission  into  heaven  because  they  have  attended,  regu- 
larly at  the  Lord's  table — 

But  no  outward  observances  can  avail  for  our  salvation 
An  ex'ternal  conformity  with  the  rule  of  duty  may  proceed  from  the  basest 
principles — 

It  may  spring  from  a  desire  to  obtain  man's  applause,  or  to  establish  a 
righteousness  of  our  own — 

And  it  may  consist  with  the  indulgence  of  evil  tempers  and  vicious  appe- 
tites— 

It  cannot  therefore  of  itself  characterize  the  true  christian — 

Nor  can  it  "  avail  any  thing'1''  towards  procuring  the  divine  favor 

If  indeed  it  proceed  from  faith  and  love,  it  will  be  rewarded — 
But  if  it  be  made  the  ground  of  our  hope,  it  will  prevent,  rather  than  pro- 
cure, our  acceptance  with  God,  Gal.  v.  2. 

That  which  alone  can  avail  for  our  acceptance  with  God,  is  "faith" 

All  the  promises  of  God  are  made  to  faith,  Mark  xvi.  16  ;  Acts  x.  13. 

It  is  by  faith  that  all  the  saints  of  old  obtained  salvation,  Rom.  iv.  3,  6,  7. 

St.  Paul  and  St.  James  do  not  really  differ  respecting  this — * 

Nor  do  any  passages  of  scripture  really  contradicts  it — t 

If  salvation  be  of  grace,  it  must  be  by  faith,  Rom.  iv.  16. 

Yet  this  faith  must  be  productive  of  good  works 

It  is  not  a  mere  notional  assent  to  certain  doctrines — 

Nor  is  it  a  confident  assurance  respecting  the  safety  of  our  own  state ■ 

But  it  is  a  living  operative  principle  in  the  heart — 
It  is,  on  our  part,  the  bond  of  union  between  Christ  and  our  souls — 
And  it  cannot  but  discover  itself  by  "  works  of  love" — 
If  it  produce  not  holy  tempers,  and  an  unfeigned  regard  for  the  bodies  and 
fouls  of  men,  it  is  no  better  than  the  faith  of  devils,  J  as.  ii.  19. 
The  declaration  in  the  text  being  explained,  we  shall, 

II.  Improve  it 

Every  part  of  scripture,  rightly  understood,  is  profitable  for  the  directing 
both  of  our  faith  and  practice,  2  Tim.  iii.  16.     See  iho  Greek. 
We  will  improve  this  before  us, 

1.   "For  doctrine,"  that  is,  for  the  establishment  of  true  doctrine 
The  way  of  salvation  is  simply  by  faith  in  Christ — 

*St.  Paul  (Rom.  iv.  1 — f>,)  speaks  <>f  Abraham  as  being  j  ..  James 

(ii.  21 — 23,)  speaks  of  Abraham  as  manifesting  his  faith  before  Bi  in,  and  as  justifying  bis 
pretentions  to  the  divine  favor  by  a  suitable  conduct  and  conversation. 

■f  There  nre  many  expressions  both  in  the  Old  and   New   Testament  which   .<-,-,,„  | 
solvation  by  works :  but  they  are  only  declarative  of  the  character  of  thi  i|  |1|; 

finally  saved,  or  of  God's  gracious  determination  to  reward  those  works  which  flow  from 
faith.     If  they  were  interpreted  in  any  other  way,  they  would  invalidate  the  whole  gospel 


462  THE    MEANS    OF    GRACE. 

And  every  kind  of  work,  ceremonial  or  moral,*  must  be  considered  a?  of 
no  avail  with  respect  to  justification  before  God — 

However  necessary,  however  valuable,  our  obedience  maybe  if  performed 
aright,  it  ceases  to  be  valuable  the  moment  we  depend  upon  it — 

This  is  clearly  stated  in  the  text  and  context,  Gal.  v.  2 — 6. 

And  St.  Paul  himself  was  practically  persuaded  of  this  doctrine — Phil, 
iii.  9. 

Let  us  then  renounce  all  confidence  in  our  own  works — 

And  rely  wholly  on  the  blood  and  righteousness  of  Christ —         * 

2.  "  For  reproof,"  that  is,  for  the  refuting  of  false  doctrines 

Some  have  argued  from  the  text,  that  faith  saves  us  as  an  operative  prin~ 
tiple-~- 

Thus  they  affirm  that  we  are  justified  by  something  within  ourselves — 

But  faith,  as  a  principle,  is  not  of  more  value  than  love,  1  Cor.  xiii.  13. 

And  if  we  were  justified  by  it  as  an  operative  principle,  we  should  have 
room  to  boast,  just  as  much  as  we  should  if  we  were  justified  by  love  or  any 
other  principle — 

The  reason  of  our  being  justified  by  faith  is,  that  faith  unites  us  unto 
Christ,  which  is  a  property  not  common  to  any  other  grace — 

Our  works  do  not  make  our  faith  to  be  good  or  saving,  but  on\y  prove  it 
to  be  so — t 

If  our  faith  be  genuine  we  shall  discover  it  to  God  by  a  simple  dependence 
upon  Christ,  and  to  man  by  the  practice  of  good  works — 

3.  "  For  correction"  of  unrighteous  conduct 

It  must  be  confessed  that  many  profess  faith  in  Christ  while  their  lives  are 
unworthy  of  the  gospel — 

But  such  persons  stand  condemned  even  by  their  own  profession — 
No  faith  is  of  any  avail,  but  such  as   "works  by  love" — 
Let  professors  then  weigh  themselves  in  the  balance  of  the  sanctuary — 
Let  them  examine  their  tempers,  dispositions  and  actions — 
Let  them  acknowledge  that  a  proud,  envious,  passionate,  unforgiving,  covet- 
ous or  selfish  christian  is  as  much  a  contradiction  in  terms,  as  an  adulterous 
or  murderous  christian — 

Let  them  put  away  either  their  profession  or  their  sins — 

4.  "  For  instruction  in  righteousness" 

To  point  out  all  the  offices  of  love  would  be  tedious — 
But  we  must  observe  that  it  should  operate  uniformly,  and  respect  both 
the  bodies  and  souls  of  men — 

Let  us  then  exercise  love,  and  abound  in  it  more  and  more.J 

*The  anostle  does  not  deny  that  circumcision  is  of  any  avail  merely  because  it  is  a  cere- 
monial work,  but  because  it  is  a  work  ;  and  because  dependence  on  it  would  rob  Christ  of  his 
j/lory.  His  argument  therefore  excludes  works  of  whatever  kind  they  be.  Compare  Gal. 
ii.  16. 

j  Just  as  fruit  does  not  make  a  tree  good,  but  only  manifests  it  to  be  so. 

j.  If  this  were  the  subject  of  a  Charity-Sermon,  it  would  be  proper  to  open  here  the  na- 
ture, excellence,  and  importance  of  the  particular  institution  which  was  to  be  benefited : 
and  then  to  exhort  the  benevolent  in  general,  and  believers  in  particular,  to  give  it  their 
liberal  support. 


THE    MEANS    OF    GRACE.  4C3 


THE  RICHES  OF  DIVINE  GRACE  DISPLAYED. 

Eph.  ii.  4 — 7. — But  God,  who  is  ricli  in  mercy,  for  his  great  love  wherewith  he  loved  us, 

even  when  we  were  dead  in  sins,  hatli  quickened  us  together  with  Christ and 

hath  raised  us  up  together,  and  made  us  sit  together  in  heavenly  places  in  Christ  Jesus : 
that  m  the  ages  to  come  he  might  shew  the  exceeding  riches  of  his  grace,  in  his  kindness 
towards  us  through  Christ  Jesus.     (S.  S.) 

What  an  accumulation  of  sublime  ideas  is  here  presented  to  our  view! 

Well  might  the  Psalmist  say  that  the  meditation  of  God   was  sweet  to 
him — 

We  scarcely  know  whether  to  admire  more  the  grace  of  the  benefactor,  or 
the  felicity  of  those  who  participate  his  blessings — 

But  the  text  requires  us  to  fix  our  attention  on  that  most  delightful  of  all 
subjects,  the  riches  of  divine  grace— 

The  apostle   has  in  the  preceding  verses  described  the  state  of  the  unre- 
generate  world — 

He  now  displays  the  grace  of  God  towards  the  regenerate 

I.   In  its  source. 

God  is   "  rich  in  merey,"  and  "  abundant  in  love" 

Mercy  and  love  are,  as  it  were,  the  favorite  attributes  of  the  Deity,  Ex. 
xxxiv.  6,  7. 

The  exercise  of  these   perfections  is  peculiarly  grateful  to  him,  Mic.  vii. 
18. 

There  is  an  inexhaustible  fountain  of  them  in  the  heart  of  God,  Rom.  x. 
12. 

They  have  flowed  down  upon  the  most  unworthy  of  the  human  race— 

They  will  flow  undiminished  to  all  eternity — 

While  he  retains   his  nature  he  cannot  but  exercise  these  perfections,   1 
John  iv.  8. 

These  are  the  true  sources  of  all   the  grace  displayed  towards  fallen  man 

Man  had  nothing  in  him  whereby  he  could  merit  the  attention  of  his  Ma- 
ker— 

He  was  fallen  into  the  lowest  state  of  guilt  and  misery — 

But  the  bowels  of  his  Creator  yearned  over  him* — 

God  felt  (if  we  may  so  speak)  an  irresistible  impulse  of  compassion  to- 
wards him  t — 

Hence  was  it  that  the  Son  of  God  was  sent  into  the  world,  John  iii.  16. 

Hence  also  were  so  many  offers  of  mercy  made  to  man — 

And  to  this  alone  is  it  owing  that  so  much  as  one  has  ever  found  accept- 
ance with  God — 

But,  to  judge  how  great  the  love  was  wherewith  he  loved  us,  we  must 
trace  it 

II.  In  its  operations 

The  grace  of  God  has  been  displayed  towards  us  in  ten  thousand  ways — 

But  we  must  confine  our  attention  to  its  operations,  as  they  are  set  forth 
in  the  text — 

God  has  "quickened  us  even  when  we  were  dead  in  sins" 

What  is  meant  by  "  dead  in  sins,"  appears  from   the  preceding  verses — 

*  In  this  view,  Cod's  solicitude  to  find  Adam,  and  his  affectionate  (perhaps  plaintive) 
inquiry  after  him,  Gen.  iii.  9,  are  very  striking. 

f  We  may  conceive  of  God  as  expressing  himself  in  the  language  of  the  prophet,  IIos 
xi.  8.  9. 


464  THE    MEANS    OF    GRACE. 

We  were  walking  according  to  the  course  of  this  world — 

We  were  the  willing  servants  of  Satan — 

We  were  indulging  all  kinds  of  "  filthiness,  both  of  flesh  and  spirit" — 

We  were  demonstrating  ourselves  to  be,  "  by  nature"  as  well  as  practice, 
"  children  of  wrath" — 

And  we  were  utterly  destitute  of  all  power  to  help  and  save  ourselves, 
Rom.  v.  6. 

Yet  even  then  did  God  look  upon  us  in  tender  compassion* — 

He  quickened  us  by  that  same  Spirit  wherebjr  he  raised  Christ  from  the 
dead,  Compare  1  Pet.  iii.  18,  with  Rom.  viii.  11. 

In  so  doing,  he  united  us  "  together  with  Christ,"  and  rendered  us  com- 
formable  to  him  as  our  head — 

What  an  astonishing  instance  of  divine  grace  was  this  ! 

He  has  also  "  raised  us  up,  and  enthroned  us  together  with  Christ  in 
Heaven" 

The  apostle  had  before  expatiated  on  what  God  had  wrought  for  Christ, 
Eph.  i.  19,  20. 

He  now  draws  a  parallel  between  believers  and  Christ — 

What  was  done  for  Christ  our  head  and  representative,  may  be  considered 
as  done  for  all  the  members  of  his  mystical  body — 

In  this  view  Christians  may  be  considered  figuratively  as  risen  with 
Christ,  and  as  already  seated  on  his  throne — 

Their  hearts,  their  conversation,  their  rest,  is  in  Heaven,  Col.  iii.  1  ;  2 
Phil.  iii.  20. 

How  has  he  thus  verified  the  declaration  of  Hannah!    1  Sam.  ii.  8. 

How  has  he  thus  discovered  "  the  exceeding  riches  of  his  grace  !" 

How  worthy  of  God  such  a  stupendous  display  of  grace  is,  we  shall  see 
if  we  consider  it 

III.  In  its  end 

God  is  not  only  the  author,  but  also  the  end  of  all  things,  Rom.  xi.  36. 

Nor  would  it  become  him  to  do  any  thing  but  with  a  view  to  his  own 
glory— 

The  manifestation  of  his  own  glory  was  the  express  end  for  which  he  re- 
vealed his  grace,  Eph.  i.  6. 

And  this  end  is  already  in  some  measure  attained 

All  ages,  to  the  end  of  time,  must  admire  the  grace  of  God  towards  both 
the  Jewish  and  Gentile  world — 

Every  one,  who  partakes  of  that  grace,  must  of  necessity  admire  it — 

The  "  exceeding  riches  of  it"  are  unsearchable — 

God's  "kindness"  too  is  infinitely  enhanced  by  flowing  to  us  "through 
Christ  Jesus" — 

The  price  paid  by  Christ  will  to  eternity  endear  to  us  the  blessings  pur- 
chased— 

At  present,  however,  the  design  of  God  in  revealing  his  grace  is  not  fully 
answered— 

But  it  will  be  completely  answered  in  the  day  of  judgment 

Then,  how  exceeding  rich  and  glorious  will  this  grace  appear! 

Then  the  depth  of  misery,  into  which  we  were  fallen,  will  be  more  fully 
known — 

The  spring  and  source  of  that  grace  will  be  more  clearly  discovered — 

And  all  the  operations  will  be  seen  in  one  view — 

*  This  may  be  illustrated  by  Ezek.  xvi.  4 — 6. 


The  means  of  grace.  4C5 

Then  Christ,  the  one  channel  in  which  it  fl6ws,  will  be  more  intimately 
revealed  to  ns — 

How  will  every  eye  then  admire,  and  every  tongue  then  adore! 

Surely  nothing  but  such  an  end  could  account  for  such  operations  of  the 
divine  grace — 

Let  every  one  therefore  seek  to  experience  these  operations  in  his  own 
soul — 

Let  those  who  have  been  favored  with  them  glorify  God  with  their  whole 
hearts. 


THE  REMEDY  FOR  THOSE  WHO  HAVE  LOST  THEIR  SEASONS  OF  GRACE. 

Jer.  viii.  20 — 22. — The  harvest  is  past,  the  summer  is  ended,  and  we  are  not  saved.  For 
the  hurt  of  the  daughter  of  my  people  am  1  hurt ;  I  am  black  ;  astonishment  liath  taken 
hold  on  me.  Is  there  no  balm  in  Gilead  ?  Is  there  no  physician  there  ?  Why  then  ia 
not  the  health  of  the  daughter  of  my  people  recovered?     (S.  S.) 

Every  one  acknowledges  that  it  is  his  duty  to  trust  in  God — 

But  we  are  prone  to  creature-confidence — 

Hence  we  are  often  left  to  faint  under  difficulties  from  which  we  might 
easily  have  been  extricated — 

Thus  the  Jews  increased  their  distress  by  relying  on  the  Egyptians  for 
succor,  when,  if  they  would  have  trusted  in  God,  they  might  have  been  de- 
livered— 

The  prophet  therefore  takes  up  this  affectionate  lamentation  over  them — 

I.  Who  are  they  or  whom  it  may  be  said  "their  harvest  is  past, 

THEIR    SUMMER    IS    ENDED,    AND    THEY    ARE    NOT    SAVED  ?" 

In  its  primary  sense  this  passage  is  applicable  only  to  the  Jews,  when 
they  were  attacked  by  the  Babylonians — 

But  it  may  be  applied  to  those  who  have  lost  seasons  of  spiritual  relief — 
The  "  summer  and  harvest"  may  be  considered  as  seasons  afforded  us  by 
God  for  providing  for  the  necessities  of  our  souls — 

Many  of  these  we  have  suffered  to  pass  unimproved  and  unnoticed — 
They  therefore  may  be  said  to  have  lost  their  summer,  &c.  who  have  ne- 
glected to  improve  the  seasons  afforded 

1.  By  nature 

Youth  is  well  fitted  by  nature  for  the  work  of  conversion — 
'Die  mind  is  then  more  flexible,  the  passions  mpre  governable,  and'  the 
conscience  more  tender — ■ 

But  many  have  lost  that  favorable  season — 

2.  By  Providence 

Mercies  are  sent  by  God  to  invite,  judgments,  to  alarm — 
But  many  who  should  have  been  drawn  by  them  to  seek  after  God,  have 
remained  impenitent — 

The  Sabbath  also  was  instituted  by  God  for  the  promoting  of  man's  spir- 
itual welfare — 

On  that  day  more  especially  God  calls  and  converts  sinners  to  himself 

But  many  have  let  those  seasons  pass,  without  obtaining  the  knowledge 
of  salvation — 

3.  By  grace 


466  THE    MEANS    OF    GRACE. 

There  are  times  when  all  experience  the  strivings  of  God's  Spirit — 
If  they  improved  those  seasons,  God  would   "  give  them  more  grace" 
But  many  stifle  their  convictions,  and  "resist  the  Holy  Ghost" — 
They  who  are  in  this  predicament  would  do  well  to  reflect. on 

II.  The  misery  of  their  state 

The  distress  of  the  prophet's  mind  on  account  of  the  calamities  that  were 
coming  on  the  Jews  is  most  pathetically  expressed — 

But  a  view  of  the  miseries  impending  over  those  who  have  lost  their  sea- 
sons of  grace  might  well  excite  yet  more  painful  apprehensions — 

Their  seasons  lost  are  irrecoverable 

Present  time  is  often  wasted,  as  though  it  were  of  10  value — 

But  many  would  be  glad  on  a  death-bed  to  recall  the  seasons  in  which 
they  had  heard  the  tidings  of  salvation,  or  felt  the  motions  of  God's  Spirit — 

Such  wishes,  however,  are  all  in  vain — 

Their  seasons  lost  may  never  be  renewed 

We  are  apt  to  promise  ourselves  days  and  years  to  come,  Acts  xxiv.  25. 

But  how  often  does  death  disappoint  our  expectations ! 

Every  lost  season  has  greatly  aggravated  their  guilt 

The  means  of  grace  are  most  important  and  valuable  talents — 

The  neglecting  to  improve  them  will  be  severely  punished,  Matt.  xxv. 
26,  30. 

Every  season  they  have  lost  has  hardened  their  hearts 

The  word  that  does  not  quicken  and  save  will  stupify  and  condemn,  Matt. 
xiii.  14,  15,'  2  Cor.  ii.  16. 

Every  lost  season  has  grieved  the  Holy  Spirit  more  and  more 

God  will  not  alway  strive  with  those  who  resist  his  motions,  Gen.  vi.  3 

If  he  cease  to  strive  with  us,  our  destruction  is  inevitable,  Hos.  ix.  12. 

How  should  we  compassionate  those  who  are  in  such  a  state  ! 

How  should  every  one  adopt  the  words  following  my  text!  Jer.  ix.  1. 

But  their  condition  is  not  desperate 

III.  The  rkmedy  that  yet  remains  for  them 

We  might  be  ready  to  suppose  that  such  persons  were  incurable — 

But  the  animated  interrogatories  in  the  text  shew  the  contrary 

Christ  is  a  "  physician"  able  and  willing  to  save  those  who  come  unto 

him 

His  blood  is  a  "balm"  that  heals  the  most  deadly  wounds,  Isa.  i.  18,   1 

John  i.  7. 

The  true  reason  that  so  many  die  in  their  sins  is,  that  they  will  not  come 

to  Christ  for  salvation,  John  v.  40. 

Let  every  one  then  acknowledge  that  it  is  his  own  fault  if  he  be  not  saved. 


THE  SCOPE  AND  TENDENCY  OF  THE  GOSPEL. 

Isaiah  xl.  1,  2. — Comfort  ye,  comfort  ye  my  people,  saith  your  God  :  speak  ye  comfortably 
to  Jerusalem,  and  cry  unto  her,  that  her  warfar..-  is  accomplished,  that  her  iniquity  is  par- 
doned ;  for  she  hath  received  of  the  Lord's  hand  double  for  all  her  sins.     (S.  S.) 

The  ministerial  office  is  fitly  compared  to  that  of  a  steward,  who  divides 
to  every  one  his  proper  portion.  2  Tim.  ii.  15.  Luke  xii.  42.  The  exe- 
cution of  it  calls  for  much  wisdom  and  discretion,  because  there  must  be  a 


THE    MEANS    OF    GRACE.  467 

diversity  both  in  the  rrmtter  and  manner  of  our  addresses  corresponding  with 
the  different  stales  of  the  people  to  whom  we  minister.  To  Bome  «c  must 
of  necessity  proclaim  the  terrors  of  God's  law,  ho  .\  ever  painful  such  a  dis- 
charge of  our  duty  may  be:  bull  the  (Trent  scope  of"  our  ministry  is  to  comfort 
the  Lord's  people,  and  he  "helpers  of  their  joy."  The  commission  here 
given  to  the  servants  of  Jehovah  leads  ns  to  observe,  that 

I.  God  earnestly  desires  the  comfout  and  happiness  of  his  people 
There  are  a  people,  who  are  eminently  the  Lord's  people.      Dent.  vii.  6. 

1  Pet.  ii.  9.  And  that  God  is  peculiarly  solicitous  to  promote  their  comfort, 
appears, 

1.  From  the  commission  which  he  gave  to  his  beloved  Son. 

He  sent  his  Son  into  the  world  to  execute  his  eternal  counsels — And  our 
Lord  himself,  in  his  first  public  address  to  the  people,  declared,  that  the  com- 
fort of  mourners   was   a  principal  object  of  his   mission — Isaiah  lxi.  1 3. 

Luke  iv.  17 — 19. 

2.  From  the  end  for  which  he  sends  his  Spirit  into  the  hearts  of  men. 
God  sends   his  Spirit  to  testify  of  Christ,   John  xv.  26,   to  witness   our 

adoption  into  his  family,  Rom.  viii.  15,  and  to  seal  us  into  the  day  of  re- 
demption, Eph.  i.  13,  14, — In  performing  these  offices,  he  comforts  our 
souls — And  he  is,  on  that  very  account,  distinguished  by  the  name  of  "  the 
Comforter,''''  John  xvi.  7. 

3.  From  the  titles  which  the  Father  himself  assumes. 

He  calls  himself  "The  God  of  consolation,"  Rom.  xv.  5,  and  "  the  Com- 
forter of  all  them  that  are  cast  down,"  2  Cor.  vii.  6, — He  compares  his  con- 
cern to  that  of  a  Father  pitying  his  child,  Psa.  ciii.  13,  and  to  a  mother  com- 
forting with  tenderest  assiduities  her  afflicted  infant,  Isa.  Ixvi.  13, — Yea,  he 
assures  us  that  his  regards  far  exceed  those  of  the  most  affectionate  parent  in 
the  universe,  Isa.  xlix.  15. 

4.  From  the  solemn  charge  he  gives  to  ministers 

He  sends  his  servants  "  to  turn  men  from  darkness  unto  light,  and  from 
the  power  of  Satan  unto  God."  Acts  xxvi.  18.  And  he  especially  charges 
them  to  "strengthen  the  weak  hands,  to  confirm  the  feeble  knees,  and  to  say 
to  them  that  are  of  a  fearful  heart,  Be  strong,  fear  not ;  your  God  will  come 
and  save  you."  Isa.  xxxv.  3,  4.  Thrice  is  that  injunction  repeated  in  the 
text:  and  in  the  execution  of  this  duty  we  are  justly  called,  "The  helpers 
of  your  joy."     2  Cor.  i.  24. 

5.  From  the  dispensations  both  of  his  providence  and  grace 

When  he  suffered  his  beloved  Son  to  be  tempted  in  all  things  like  unto  us, 
it  was  with  a  view  to  comfort  us  under  our  temptations.  Heb.  ii.  18.  And 
when  he  comforted  St.  Paul  under  his  multiplied  afflictions,  he  still  consulted 
the  comfort  of  his  church  and  people  :  2  Cor.  i.  3,  4  ;  yea,  however  he 
diversified  his  dispensations,  he  had  invariably  the  same  gracious  object  in 
view.     lb.  6. 

As  a  further  proof  of  his  regard  for  our  comfort,  we  may  observe  that, 

II.  He  has  made  abundant  provision  for  it  in  his  word 

The  message  which  we  are  commanded  to  deliver  to  his  people,  contains 
in  it  the  richest  sources  of  consolation.      We  proclaim  to  them,  that 

1.  Their  "  warfare  is  accomplished." 

This,  as  referring  to  the  captives  in  Babylon,  foretold  their  deliverance  from 
captivity.  But  it  chiefly  relates  to  the  deliverance  of  the  church  from  the 
bondage  and  misery  to  which  they  were  subject  under  the  Mosaic  dispensa- 
tion. The  burthensome  yoke  of  ceremonies  was  to  be  abolished  at  the  com- 
ing of  Christ,  Col.  ii.  14,  and  to  be  succeeded  by  a  "law  of  perfect  liberty" 


468  THE    MEANS    OF    GRACE 

Jam.  i.  25, — A  similar  deliverance  every  soul  experiences,  as  soon  as  ever  if 
believes  in  Christ:  the  chains  of  sin,  wherewith  it  was  bound,  fall  off;  Rom. 
viii.  2  ;  and,  though  there  yet  remain  many  conflicts  to  be  endured,  yet  is 
Satan's  power  irrecoverably  broken  ;  and  the  once  captive  sinner  is  brought 
into  the  glorious  liberty  of  God's  children,  John  viii.  36, —  What  rich  conso- 
lation must  this  of  necessity  administer  to  the  weary,  and  heavy-laden! — 
Matt.  xi.  28—30. 

2.  Their  iniquity  is  pardoned. 

The  Lord's  people,  not  excepting  the  least  or  meanest  of  them,  have  all 
their  iniquities  forgiven,  Col.  ii.  13.  Ps.  ciii.  12.  Acts  xiii.  39, — What 
consolation  then  can  they  want?  Let  their  circumstances  in  other  respects 
be  ever  so  afflictive,  they  may  "be  of  good  cheer:"  Matt.  ix.  2;  for  we 
have  the  united  testimony  of  prophets  and  apostles  that  they  are  truly  blessed, 
Ps.  xxxii.  1,  2;  Rom.  iv.  7,  8. 

3.  They  have  received  mercies  that  far  overbalance  all  their  afflictions. 
The  prophet  does  not  mean  that  the   Lord's   people  are  punished  beyond 

their  deserts  (for  this  were  contrary  both  to  scripture  and  experience)  Ezr. 
ix.  13,  but  that  their  mercies  far  exceed  any  judgments  which  may  have  been 
inflicted  on  them  on  account  of  sin.  God  will  punish  his  people,  (and  it  is 
necessary  that  he  should)  but  their  enjoying  of  his  favor,  and  their  prospect 
of  his  glory,  are  mercies,  in  comparison  of  which  their  troubles  are  not  worth 
a  thought — Indeed  their  very  chastisements  are  mercies  in  disguise  ;  Heb. 
xii.  10;  and  have  been  acknowledged  as  such  by  those  who  have  endured 
them  in  an  abundant  measure,  Ps.  cxix.  67,  75. 

Let  us  learn  then  from  this  subject, 

1    The  genuine  tendency  of  the  gospel. 

The  gospel  is  generally  considered  as  a  source  of  melancholy,  and  conse- 
quently, as  inimical  to  men's  happiness.  But  the  very  reverse  of  this  is  true. 
It  calls  men  indeed  to  repentance,  and,  in  this  view,  maybe  considered  as  an 
occasion  of  sorrow  :  but  it  is  a  salutary  sorrow  that  will  be  followed  by  joy : 
nor  can  any  one  duly  Veflect  on  the  expressions  of  the  text,  without  acknow- 
ledging, that  a  reliance  on  God's  promises  and  oath  revealed  in  the  gospel, 
is,  as  it  was  intended  to  be,  a  source  of  "  strong  consolation,"  to  all  the  peo- 
ple of  God.  Heb.  vi.  17,  18.  Let  this  absurd  prejudice  then  be  put  away, 
and  the  gospel  be  received  by  us  with  gratitude  and  joy. 

2.  The  wonderful  difference  between  those  who  embrace,  and  those  who 
disregard  the  gospel. 

Can  that  be  said  of  carnal  and  worldly  men,  which  is  here  spoken  of  the 
Lord's  people?  Are  their  chains  broken?  their  sins  forgiven?  their  com- 
forts greater  than  any  judgments  that>  await  them?  No:  they  are  yet  in 
bondage  to  sin  and  Satan;  their  sins  are  all  "  sealed  up  in  a  bag"  against  the 
day  of  judgment;  and  the  wrath  of  God  is  shortly  coming  upon  them  to  the 
uttermost.  Then  it  will  appear  how  great  a  "difference  there  is  between 
those  who  serve  the  Lord,  and  those  who  serve  him  not."  Mai.  iii.  18.  Let 
not  this  distinction  then  be  made  a  subject  of  profane  ridicule,  but  a  motive 
to  seek  the  Lord,  that  we  may  be  numbered  with  his  people,  and  be  made 
partakers  of  his  benefits. 


THE    MEANS    OF    GRACE.  469 


THE  ABUNDANT  GRACE  OF  GOD 

Romans  v.  20,  21. — Where  sin  abounded,  grace  did  much  more  abound:  that  as  sin  hath 
reigned  unto  death,  even  so  might  grace  reign  through  righteousness  unto  eternal  life,  by 
Jesus  Christ  our  Lord.     (S.  S.) 

From  eternity  God  determined  to  glorify  his  grace — 

For  this  end  he  permitted  sin  to  enter  into  the  world — 

The  publication  of  his  law  also  promoted  the  same  end — 

It  served  to  shew  how  awfully  sin  had  abounded — 

And  consequently  to  magnify  that  grace  which  destroyed  sin — 

To  this  effect  the  apostle  speaks  in  the  text  and  the  words  preceding  it — 

"We  shall  endeavor  to  shew, 

I.     HOW    SIN    HAS    ABOUNDED. 

The  transgression  of  Adam  was  of  a  very  malignant  nature. 

Tn  the  whole  preceding  context  that  sin  in  particular  is  referred  to — 

And  it  may  well  be  considered  as  of  a  crimson  dye — 

It  argued  a  contempt  of  God's  goodness,  which  had  bestowed  so  much 
upon  him,  Gen.  ii.  8,  9. 

It  argued  a  doubt  of  his  veracity,  which  was  engaged  to  inflict  the  penalty, 
Gen.  iii.  4. 

It  argued  a  rejection  of  his  authority,  which  forbad  the  eating  of  that  fruit, 
Gen.  ii.  17. 

It  argued  an  attempt  to  invade  the  peculiar  prerogatives  of  God,  Gen.  iii.  5. 

Surely  in  this  single  transgression  sin  greatly  abounded — 

But  sin  spread  also  over  the  whole,  world. 

Adam  begat  sons  "  in  his  own  fallen  likeness'''' — 

All  his  descendents  inherited  his  corruption,  Job  xiv.  4. 

And  cast  off  the  yoke  which  their  Maker  had  imposed  upon  them — 

There  was  not  so  much  as  one  single  exception  to  be  found,  Ps.  xiv.  2,  3. 

On  this  very  account  God  once  destroyed  all  but  one  family — 

It  had  moreover  prevailed  in  every  heart  to  an  awful  degree. 

Every  faculty  of  men's  souls  was  debased  by  it — 

The  understanding  was  blinded,  the  will  made  obstinate,  the  conscience 
■seared — 

All  the  "rnernb  rs  of  their  bodies  also  were  made  instruments  of  unright- 
eousness"— 

There  was  not  an  imagination  of  their  thoughts  that  was  not  evil,  Gen.  vi.  5. 

It  even  took  occasion  from  the  holy  law  of  God  to  rage  the  more 

God  save  his  law  to  discover  and  repress  sin. 

Hut  sin  would  not  endure  any  restraint — 

It  rose  like  water  against  the  dam  that  obstructs  its  progress,  Rom.  vii.  8. 

And  inflamed  men  both  against  the  law,  and  against  him  who  gave  it — 

Thus,  in  using  so  good  a  law  to  so  vile  a  purpose,  it  displayed  its  own 
exceeding  sinfulness,  Rom.  vii.  13. 

But  God  did  not  altogether  abandon  our  wretched  world. 

II.  IIoW  GRACE  MUCH  MORE  ABOUNDED. 

God  determined  that  his  grace  should  be  victorious — 

And  that  it  should  establish  its  throne  on  the  ruins  of  the  empire  which 
sin  had  erected — 

For  this  purpose  he  gave  us  his  Son  to  be  a  second  Adam,  Rom.  v.  14. 
&  Cor.  xv.  22,  45. 

He  Laid  on  him  the  curse  due  to  our  iniquities — 


470  TIIE    MEANS    OF    GRACE*. 

—enabled  him  to  "bring  in  an  everlasting  righteousness" — 

— accepted  us  in  him  as  our  new  covenant-head — 

— restore  us  through  him  to  eternal  life — 

Thus  the  super-abundance  of  his  grace  is  manifest 

1.  In  the  object  attained. 

The  destruction  of  man  for  sin  was  certainly  tremendous — 

Yet  was  it  no  more  than  what  was  to  be  expected  — 

The  fallen  angels  hail  already  been  banished  from  heaven — 

No  wonder  then  if  man  was  made  a  partaker  of  their  misery — 

But  how  beyond  all  expectation  was  the  recovery  of  man  ! — 

How  wonderful  that  he  should  be  restored  while  a  superior  order  of  beings 

were  left  to  perish  I — 

And  be  exalted   to  a  throne  of  glory   from   whence   they  had  been  cast 

down  ! — 

This  was  indeed  a  manifestation  of  most  abundant  grace — 

2.  In  the  method  of  attaining  it. 

Sin  had   reigned  unto  death  by  means  of  Adam — 

And  certainly   the  destruction  of  the   whole    world  for  one  sin  argued  a 

dreadful  malignity  in  sin — 

Yet  was  there  nothing  in  this  unjust  or  unreasonable — 
But  who  could  have  thought  that  God  should  send  us  his  own  Son? — 
That  he  should  constitute  him  our  new  covenant-head  and  representative? — 
That  he  should  remove  the  curse  of  sin  by  his  death — 

-accept  sinners  through  his  righteousness? — 

remedy  by  a  second   Adam  what  had   been  brought  upon  us 

by  the  first  ? — 

This  was  a  discovery  of  grace  that  infinitely  transcends  the  comprehension' 

of  men  or  angels — 

3.  In  the  peculiar  advantage  with  which  it  was  attained. 

If  Adam  had  retained  his  innocence,  we  also  should  have  stood  in  him  as 
our  representative — 

We  should  however  have  possessed  only  a  creature's  righteousness — 

But  in  Christ  we  possess  the  righteousness  of  God  himself,  2  Cor.  v.  2K 

Our  reward  therefore  may  well  be  augmented  in  proportion  to  the  excel- 
lence of  that,  for  which  we  are  accepted — 

Besides,  the  glory  of  God  is  infinitely  more  displayed  in  Christ,  than  ever 
it  would  have  been  if  Adam  had  not  fallen — 

Our  happiness  therefore,  in  beholding  it,  must  be  greatly  increased — 

Thus  our  restoration  through  Christ  will  bring  ns  to  the  enjoyment  of  far 
greater  happiness  than  ever  we  lost  in  Adam,  Rom.  v.  15.  This  point  is 
insisted  on  from  ver.  15  to  19. 

What  can  more  fully  manifest  the  superabounding  grace  of  God? — 

Improvement. 

1.   For  caution. 

This  doctrine  seems  liable  to  the  imputation  of  licentiousness — 

St.  Paul  foresaw  the  objection,  and  answered  it,  Rom.  vi.  1,  2. 

His  answer  should  satisfy  every  objector — 

But  the  reign  of  grace  consists  in  destroying  every  effect  of  sin — 

Therefore  to  indulge  sin  would  be  to  counteract,  and  not  to  promote,  the 
grace  of  God — 

Let  the  professors  of  religion  however  be  careful  to  give  no  room  for  this 
objection — 

Let  them  "put  to  silence  the  ignorance  of  foolish  men  by  well-doing."' 


THE    MEANS    OF    GRACE.  471 

2.  For  encouragement. 

How  strange  is  it  that  any  should  despair  of  mercy  !  — 

The  infinite  grace  eF  God  has  been  exhibited  in  many  striking  instances, 

Luke  vii.  47.      1  Tim.  i.  14,  16. 

Let  us  seek  to  become  monuments  of  this  mercy — 

Let  us  not  indeed  "sin,  that  grace  may  abound" — 

But  let  us  freely  acknowledge  how  much  sin  has  abounded  in  us — 

And   yet  expect  through   Christ  "abundance  of  grace  and  of  the  gift  of 

righteousness." 


THE  ABUNDANCE  OF  DIVINE  GOODNESS. 

Luke  xiv.  22.—  And  the  servant  said,  Lord,  it  is  done  as  thou  hast  commanded,  and  yet 

there  is  room.     (H.) 

These  words  are  part  of  a  parable,  in  which  much  of  the  mystery  of  the 
gospel  is  contained  ;  and  the  manifest  design  of  it  is,  to  show  that,  however 
successful  the  goapel  of  Christ  has  been  in  time  past,  sinners  may  yet  come, 
and  be  received  by  Christ,  and  be  for  ever  saved.  "  Wisdom  hath  built  her 
house,"  «fec;  Prov.  ix.  1  ;  and,  among  the  highly  favored  guests,  who  are 
partaking  of  this  joyful  feast,  "yet  there  is  room." 

Consider, 

I.   Where  there  is  room. 

1.  In  the  mercy  of  God.  It  is  over  all  his  works,  and  from  everlasting. 
Psa.  cxlv.  9.  It'beiongeth  unto  God.  Psa.  ciii.  17;  Exod.  xx.  6 ;  Isa. 
xxx.  18;   Psa.  cxlvii.  11. 

2.  In  the  merits  of  Christ.  He  is  an  all-sufficient  Saviour.  Heb.  vu. 
24,  25  ;  1  John  i.  7.  The  merit  of  his  death  is  unbounded,  as  it  respects 
man.     1  John  ii.  2. 

3.  As  to  the  power  and  efficacy  of  the  Spirit  to  renew  and  change  the 
hardest  heart.  Such  a  chancre  is  necessary,  we  have  destroyed  ourselves; 
and  if  ever  we  are  recovered,  it  must  be  by  help  from  heaven.  Hos.  xm.  9. 
The  conversion  of  a  sinner  is  the  Spirit's  work;  Titus  in.  5,  6;  which  the 
Father  hath  promised  ;  Luke  xxiv.  49  ;  engaged  to  pour  out ;  Zech.  xn.  10; 
Christ  died  to  open  a  way  for  it.      Gal.  iii.  13,  14.  • 

4.  In  the  household  of  faith.  More  members  may  be  added  to  Christ  s 
mystical  bodv  ;  in  order  to  this  the  gospel  is  preached;  the  ministers  of 
Christ  labor,  encouraged  by  the  extensive  request  of  their  master,  Christ,  a 
little  before  his  death.  John  xvii.  20.  There  is  yet  plentiful  provision  in 
our  Father's  house.  Hosea  xiv.  5.  Those  who  come  into  the  vineyard  at 
the  third,  sixth,  or  ninth  hour,  do  not  hinder  others  from  be.n<r  mvited  and 
received  at  the  eleventh  ;  Rev.  ii.  3  ;  and  we  are  still  to  pray  that  his  king- 
dom may  come,  which  is  capable  of  increase,  both  as  to  number  and  per- 
fection. ,     „ 

5.  In  the  mansions  of  glory'.  They  arc  many:  John  kit,  2,  3;  and  all 
who  overcome  here,  shall  be  made  pillars  there.  Rev.  111.  12.  I  he  city  is 
prepared  for  them  ;  Heb.  xi.  1(5;  fortius  Jesus  died  ;  Heb.  n.  10 ;  for  this 
he  prays.  John  xvii.  24.  He  baa  declared  so  much;  John  km.  26;  and 
when  he  shall  appear,  they  also  .shall  appear  with  him,  &c,  I  01.  til.  4. 


472  THE    MEANS    OF    GRACE. 

II.  For  whom  is  there  room. 

In  general,  there  is  room  for  all  sorts  and  conditions  of  men ;  those  of  one 
kingdom  and  country  as  well  as  another.  The  gospel  is  sent  into  all  the 
world,  and  to  be  preached  to  every  human  creature  capable  of  hearing. 
Mark  xvi.  15. 

But  more  particularly. 

1.  There  is  room  for  the  meanest  and  most  despicable  in  the  world.  God 
is  no  respecter  of  persons'.  1  Sam.  xvi.  7.  The  things  of  the  kingdom  are 
revealed  to  babes.  Eph.  vi.  9.  Not  many  wise  or  noble  are  called  ;  1  Cor. 
i.  26 — 29;  the  poor  are  chosen.  James  ii.  5.  Lazarus  in  Abraham's  bosom 
was  once  a  beggar.  Luke  xv.  20.  Jesus  himself  was  poor  while  on  earth. 
Matt.  viii.  20. 

2.  The  rich  men  are  under  no  necessity  of  perishing,  there  is  room  for 
them.  Their  situation  is  indeed  critical;  Matt.  xix.  24;  their  salvation  very 
difficult;  Mark  x.  25  ;  Luke  xviii.  23  ;  they  must  be  delivered  from  trusting 
in  riches  :   and  with  God  this  is  possible.     Matt.  xix.  26. 

3.  The  afflicted  must  not  be  forgotten,  there  is  room  for  them.  The  pains 
of  the  body  are  no  proof  that  God  will  not  have  mercy  on  ihe  soul.  Some 
of  the  most  eminent  saints  have  been  in  the  furnace  of  affliction,  as  David, 
Hezekiah,  Job:  God  has  caused  many  to  pass  under  the  rod,  that  he  might 
bring  them  into  the  bond  of  the  covenant.     Ezek.  xx.  37. 

4.  There  is  yet  room  for  such  as  have  long  stood  out,  neglecting,  and 
making  light  of  the  invitations  of  the  gospel.  2  Cor.  vi.  2.  The  compas- 
sionate Redeemer  is  still  saying,   "  Behold,"  &c,  Rev.  iii.  20. 

5.  There  is  yet  room  for  such  as  have  backslidden  ;  having  fallen  into  sin, 
after  the  most  promising  beginnings.     Jer.  iii.  22. 

Lastly,  to  add  no  more  ;  There  is  yet  room  for  the  chief  of  sinners.  Par- 
don and  peace  were  first  proclaimed  to  those  who  crucified  our  God;  Luke 
xxiv.  47;  see  1  Tim.  i.  15;  and  all  that  labor,  and  are  heavy  laden,  are 
promised  rest.     Matt.  xi.  28. 

Application. 

1.  How  justly  may  the  gospel  be  called  a  joyful  sound. 

2.  What  encouragement  for  gospel-ministers  still  to  preach  this  gospel : 
"Yet  there  is  room." 

3.  When  Satan  suggests,  "  it  is  too  late  to  repent,  and  be  saved  ;"  he  may 
be  silenced  by  the  text,  "  Yet  there  is  room." 

4.  Let  none  take  encouragement  from  the  text,  to  make  light  of  the  invi- 
tations of  the  gospel,  or  put  off  their  repentance.  For  although  there  is 
room  in  the  kingdom  of  grace  and  glory,  yet  we  should  remember  there  is 
room  in  the  grave  and  in  hell  too :  and  how  many  have  sunk  into  both, 
while  neglecting  their  salvation. 

5.  This  may  be  a  source  of  consolation  to  pious  souls,  respecting  their 
unconverted  friends  and  relatives.  They  may  yet  be  saved,  for  "yet  there 
is  room." 

6.  Being  called  into  the  kingdom  of  grace,  and  finding  there  is  room,  let 
this  confirm  your  faith  and  hope,  as  to  your  reception  to  glory. 


THE    MEANS    OF    GRACE.  473 

THE  NATURE  AND  PROPERTIES  OF  THE  SERVICE  OF  GOD. 

Joshua  xxiv.  15. — If  it  seem  evil  unto  you  to  serve  the  Lord,  choose  you  this  day  whom  ye 

will  serve,     (ft.) 

These   words   imply  what  is  generally   acknowledged, — That   man   is  a 
rational  and  free  creature. 
Let  us  inquire, 

I.  What  it  is  to  serve  the  Lord;  and  what  are  the  nature  and 

PROPERTIES  OF  THIS  SERVICE. 

The  foundation  of  the  true  and  proper  service  of  God  must  be  laid  in  the 
knowledge  of  him,  1  Chron.  xxviii.  9, — in  reconciliation  with  him.  lie!),  ix. 
14, — in  deliverance  from  other  masters.  Matt.  vi.  24.  Rom.  vi.  14.  Luke 
i.  74. 

We  must  enter  into  his  service  by  yielding  or  giving  ourselves  up,  freely 
and  fully  to  be  his  servants.  Rom.  vi.  16.  This  implies  that  we  no  longer 
yield  ourselves  to  the  world,  the  flesh,  the  devil,  or  sin  ;  but  to  the  Lord, 
with  desire  that  he  would  accept  us  through  his  Son,  and  confidence  that  he 
does  so.    Hereby  we  are  joined  to  the  Lord  in  order  to  serve  him.    La.  hi.  0. 

A.s  his  servants,  we  must  be  subject  to  his  authority,  and  obedient  to  the 
divine  will,  Rom.  vi.  16,  including — Holiness  towards  God,  which  is  a  d  iath 
to  sin  and  deliverance  from  it,  the  being  dedicated  to  God,  employed  for  him, 
conformed  to  him: — And  righteousness  towards  our  neighbors ;  truth,  jus- 
tice, mercy,  love,  and  its  fruits. 

This  subjection  and  obedience  must  be  constant  and  universal.  1  Cor.  x. 
31.     Psa.  cxix.  6. 

In  what  sense  such  do,  and  in  what  sense  they  do  not  serve  God,  may  be 
seen  by  reference  to  Psa.  xvi.  2.     Job  xxii.  2,  3  ;  xxxv.  5 — 8. 

As  to  the  properties  of  this  service, — It  must  be  sincere  and  upright ;  Jos. 
xxiv.  14.  1  Chron.  xxviii.  9.  John  iv.  23,  24, — Reverential ;  Heb.  xii. 
28;  from. a  sense  of  his  presence;  Luke  i.  75;  his  glory,  wisdom,  power, 
eternity,  immensity,  supremacy.  "  Lo  !  God  is  here!" — Fiducial  or  filial, 
t.  e.  with  confidence  and  hope.  Luke  i.  74;  Rom.  viii,  15;  Psa.  ii.  11. 
The  foundation  of  this  must  be  the  mediation  of  Christ;  justification  through 
him;  Rom.  v.  1;  and  the  testimony  of  our  conscience.  1  John  iii.  21, — 
Humble,  Acts  xx.  19;  Mic.  vi.  8;  implying  a  deep  sense  of  the  distance 
between  him  and  us,  a  consciousness  that  we  are  not  worthy  to  be  permitted 
to  serve  him,  and  that  our  best  services  are  not  worthy  of  his  acceptance. — 
Resigned,  patient,  and  contented ;  from  a  conviction  that  his  providence  is 
over  all,  and  that  all  his  dispensations  are  just,  and  wise,  and  kind:  that  his 
eye  is  on  each  of  his  servants,  and  that  he  sets  each  to  the  work  which  he 
sees  he  is  most  fit  for,  and  puts  each  in  the  most  proper  place. — Loving, 
from  love,  Isaiah  lvi.  6,  a  willing  mind,  1  Chron.  xxviii.  9,  and  an  undivided 
heart.  John  xiv.  15;  Matt.  vi.  24, — Disinterested  ;  with  a  single  eye  to 
his  glory.     Rom.  xiv.  7 — 9;    1  Cor.  x.  31  ;   Col.  iii.  17. 

II.  Whether  it  be  evil  to  serve  the  Lord,  or  the  reasonableness 

AM)    ADVANTAGES    OF    THIS    SERVICE. 

The  word  evil  is  taken  here  in  a  peculiar  sense,  and  means  unjust,  Un- 
reasonable, disadvantageous,  or  unnecessary. 

Is  it  unjust,  or  unreasonable  for  him  to  demand,  or  for  us  to  pay  this 
service?      He  is  our  Creator.  Preserver,  and   Redeemer,  and  OUgrM   ue  not  to 

be  devoted  to  his  glory,  and  obedient  to  Ins  will  I — As  to  the  properties  of 

this  service,  since  he  searches  the  heart,  is  it  unreasonable  to  serve  him  with 
60 


474  THE    MEANS    OF    GRACE. 

sincerity?  or  would  hypocrisy  be  more  appropriate?  He  is  most  great  and 
powerful;  is  it  unreasonable  to  serve  him  with  reverence  and  fear?  Mai.  i. 
6.  He  is  merciful  and  gracious,  and  the  friend  and  father  of  penitent  believ- 
ing souls  ;  is  it  unreasonable  to  serve  him  with  confidence  and  hope  ?  He  is 
most  just  and  holy;  is  it  unreasonable  to  serve  him  with  humility?  He  is 
infinite  in  love  and  goodness,  and  has  given  his  only  Son  for  our  sins  ;  1 
John  iv.  8;  is  it  unreasonable  to  serve  him  from  love?  He  is  the  Lord  of 
glory,  and  the  centre  and  source  of  glory  ;  is  it  not  more  reasonable  we 
should  have  regard  to  his  glory,  than  our  own  ? 

Is  this  service  of  God  disadvantageous? — In  life?  Many  will  think  so, 
even  as  many  as  have  gained,  or  suppose  they  have  gained,  profit,  or  honor, 
or  pleasure  by  sin.  Sin  must  be  renounced,  and  all  the  gains  of  it;  our 
idols  ;  our  lusts,  the  right  hand  must  be  cut  off;  the  right  eye  must  be 
plucked  out;  but  this  is  only  like  ttie  being  obliged  not  to  drink  poison,  or 
stab  ourselves,  or  parting  with  a  gangrened  member. 

The  service  of  God  is  sometimes  attended  with  other  consequences,  as  the 
loss  of  our. character,  our  property,  our  liberty,  our  life,  distress,  torture; 
and  is  not  this  disadvantageous? 

Christ  makes  up  for  these  losses.  Disgraced  among  men,  we  are  honored 
before  (iod.  Deprived  of  the  riches  of  this  world,  we  are  put  into  posses- 
sion of  the  unsearchable  riches  of  Christ.  Denied  in  carnal  pleasures,  we 
enjov  spiritual.  Losing  a  short,  uncertain,  vain,  miserable  life,  we  gain  a 
durable,  immortal,  and  most  blessed  life  in  heaven. — View  also  the  gains  of 
this  service. 

These  are, — The  pardon  of  sin, — The  favor  of  the  greatest  and  best  Being 
in  the  universe,  on  whom  all  other  beings  are  dependant,  and  to  whom  they 
are  subservient, — Communion  with  Him, — His  direction,  protection,  and 
help,  with  a  supply  of  all  wants, — A.  good  conscience  ;  the  consolations  of 
the  Spirit,  and  the  hope  of  eternal  life. 

These  things  are  to  be  enjoyed  in  life.  Is  it  disadvantageous  then  to  serve 
God  in  this  life?  If  not;  surely  it  is  not — in  death.  What  can  the  things 
we  are  required  to  give  up,  when  we  become  the  servants  of  God,  do  for  us 
in  that  awful  moment?    sin,  the  world,  fleshly  lusts? 

Will  it  then  be  disadvantageous,  when  the  world  is  torn  from  us,  to  have 
a  God  to  fly  to  ?  When  "  the  earthly  house  of  this  tabernacle  is  dissolved, 
to  "  have  a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens?"  To  have  no  guilt,  fear,  or  anguish  but  peace,  hope,  and  joy  in 
the  Holy  Ghost? 

But  how  great  the  benefit  arising  from  the  service  of  God, — In  eternity  ; 
the  intermediate  state  ;   at  the  day  of  judgment,  for  ever  and  ever? 

Perhaps  you  say,  "I  own  it  will  do  a  man  no  harm,  but  there  is  no  need 
of  it."  Let  us  inquire  therefore,  is  it  unnecessary? — Can  these  ends  be 
attain-d  without  it  ? 

Can  we  escape  the  miseries  in  which  we  are  already  involved,  without  it? — 
Can  we  shun  farther,  greater,  and  eternal  miseries  without  it? — Can  we 
otherwise  attain  the  perfection  and  happiness  of  which  our  nature  is  capable, 
either  here?  or  hereafter? 

III.  I  SHALL  RRFER  THE  MATTER  TO  YOUR  JUDGMENT  AND  CHOICE  WHOM 
YOU    WILL    SKRVE. 

If  on  still  see  thinofs  in  a  different  light,  and  "it  seem  evil  unto  you  to 
serve  the  Lord,  choose  you  this  day  whom  you  will  serve."  Will  you  serve 
the  wffr'ld?  consider  whit,  is  in  the  world;  "the  lust  of  the  flesh,  the  lust 
of  the   eye,   ail   the  pride  of  life;"   the  emptiness,   uncertainty,  and  short 


THE    MEANS    OF    GRACE.  475 

duration  of  these  things,  since  the  world  is  passing  from  us,  and  we  from  it. 
Conceive  the  world  on  fire,  as  it  will  be  in  the  great  day  ; — a  burning  God  ! 

Will  you  serve  the  Jlcsh  ?  Your  body  and  animal  nature,  infirm,  afflicted, 
dead,  corrupted, — a  rotten  god!  Or  your  corrupt  nature,  "  the  ilesb  lusting 
against  the  Spirit,"  and  "waning  against  the  law  of  your  mind,  and  leading 
you  captive  to  the  law  of  sin;"  the  greatest  evil  in  the  universe,  and  the 
fruitful  source  of  all  other  evils  ? 

In  serving  the  world  and  the  Mesh  you  serve  Sulun.  How  will  he  reward 
you?  What  is  his  inclination?  Does  he  love  and  wish  you  well?  What 
is  his  power?  What  has  he  for  himself? — now  ? — for  ever  ?  lias  he  wis- 
dom, or  honor,  or  riches,  or  happiness  ?  The  poet  represents  him  as  say- 
ing, and  saying  truly, 

"  Where'er  I  am  is  hell !  myself  am  hell." 

Judge  from  hence  what  he  can  give  you. 

Bring  the  matter  to  a  point  this  day. — You  are  at  years  to  judge.  You 
have  the  use  of  your  reason ;  of  liberty.  You  have  had  the  matter  fairly 
stated  to  you.  Choose,  therefore  ;  find  a  better  master,  better  work,  and 
better  wages  if  you  can.  If  you  can  find  a  better  master,  Jehovah  can  find 
a  servant  without  you.  If  you  do  not  want  him,  he  does  not  want  you. — 
Why  this  delay?  "  Choose  you  this  day  whom  ye  will  serve."  Let  me 
caution  you  against  the  folly  and  danger  of  procrastination  in  deciding  a 
point,  in  which  you  are  so  materially  interested. 

If,  after  all,  you  choose  to  serve  these  other  lords,  that  have  had  dominion 
over  you,  you  must  not  expect  me  to  give  you  directions  how  to  serve  them. 
There  is  no  need  I  should,  as  your  own  heart,  and  the  lives  of  a  great  ma- 
jority of  your  fellow-sinners  will  sufficiently  direct  you.  But  I  shall  en- 
deavor, 

iv.  to  give  some  directions  to  those  who  choose  to  serve  the 
Lord,  with  a  view  to  assist  them  in  that  important  undertaking. 

Read  what  follows  the  text;  "  Ye  cannot  serve  the  Lord,"  ver.  19. — This 
is  spoken,  not  of  an  absolute,  but  of  a  moral  impossibility,  or  a  very  great 
difficulty,  which  Joshua  alleges  to  make  the  people  more  considerate  in 
obliging  themselves,  and  more  resolved  to  fulfil  their  obligations. — You  can- 
not serve  God,  while  unacquainted  with  him;  1  Chron.  xxviii.  9; — while 
not  reconciled  to  him;  Heb.  ix.  14; — while  under  the  power  of  other  mas- 
ters.; Luke  i.  74;  Rom.  vi.  14; — while  unchanged;  Matt.  vii.  17;  xii.  33; 
Luke  vi.  43 — 45; — while  possessed  only  of  the  strength  of  nature.  John 
xv.  4,  5. 

Acquaint  yourselves  with  God, — by  considering  his  nature  and  attributes, 
and  the  relations  in  which  he  stands  to  you,  as  manifested  by  his  works  and 
word; — by  prayer  for  the  illumination  of  his  Spirit.  "I  will  give  them  a 
heart  to  know  me."     Jer.  xxiv.  7. 

Be  reconciled  to  him,  through  his  Son,  by  repentance  and  faith.  Heb. 
ix.  14. 

Seek  deliverance  out  of  the  hands  of  your  enemies  by  his  Spirit.  John 
viii.  33 — 36;   Rom.  viii.  2;  2  Cor.  iii.  17. 

Be  born  again,  and  made  new  creatures;  and  then,  the  tree  being  good,  the 
fruit  will  be  good. 

Seek  grace  to  help  you  in  time  of  need.      Heb.  xii.  2S. 

In  order  to  all  these,  use  the  means  of  grace  in  private  and  public,  and  do 
not  rest  in  them  ;  but  look  through  them  to  the  end. 


476  THE    MEANS    OF    GRACE. 

PERSONAL  AND  FAMILY  RELIGION. 
Joshua  xxiv.  15. — As  for  me  and  my  house,  we  will  serve  the  Lord.     (B.) 

This  noble  resolution  of  Joshua,  though  it  has  been  celebrated  from  age  to 
age,  in  all  countries,  where  the  Scriptures  of  the  Old  Testament  have  been 
known,  and  imitated,  as  well  as  commended  by  many  individuals,  yet  has 
not  always  been  understood,  even  by  those  that  have  undertaken  to  explain 
it,  and  to  enforce  it  npon  others. 

I  shall  now  add  something  to  what  has  been  advanced;  I  mean  family  re- 
ligion; a  necessary  and  important  branch  indeed,  but  one  seldom  treated  on 
in  public,  and  sadly  neglected  in  private.  And  that  I  may  lay  down  a  pro- 
per foundation  for  what  I  have  to  say  concerning  this   point  I  shall  consider, 

I.  The  nature  of  Joshua's  resolution. 

It  is  a  resolution  of  an  enlightened,  awakened,  justified,  renewed,  devoted, 
consistent,  experienced,  believer. 

Of  a  believer.  Faith  has  been,  and  is  necessary  under  every  dispensa- 
tion, Patriarchal,  Mosaic,  or  Christian;  as  the  Epistle  to  the  Hebrews,  eh. 
xi.  evidently  shows  ;  it  was  as  necessary  for  Joshua  as  for  us.  For,  '•  with- 
out faith  it  is  impossible  to  please  God."  Heb.  xi.  6.  It  is  necessary  to 
believe  in  God,  in  his  revealed  will,  in  his  declarations,  promises,  and  threat- 
enings.  Heb.  iii.  19;  iv.  3.  For  want  of  this  the  Israelites  perished  in  the 
wilderness  ;   and  for  this  Joshua  and  Caleb  are  so  justly  famed. 

Of  an  enlightened  believer.  Having  a  clear  and  distinct  knowledge  of 
him,  whom  he  worships,  1  Chron.  xxviii.  9. — A  knowledge  of  his  law,  its 
spirituality,  its  great  extent,  and  obligation.  This  convinces  of  sin. — A 
knowledge  of  the  service  of  God,  as  requiring  us  to  worship  him  in  spirit 
and  in  truth;  Matt.  iv.  10;  John  iv.  23;  to  obey  him  Rom.  vi.  16,  from 
love ;  to  promote  his  glory.  1  Cor.  vi.  20.  1  Pet.  ii.  2.  In  fine, — A 
knowledge  of  our  own  insufficiency,  and  where  help  may  be  found. 

Of  an  awakened  believer.—  Awakened  out  of  the  sleep  of  nature,  Eph. 
v.  14,  i.  e.  his  insensible,  unconcerned,  and  indolent  state,  as  to  spiritual 
things.  Hence  arises  a  just  apprehension  and  sense  of  the  majesty,  power, 
holiness,  justice,  and  goodness  of  God,  producing  reverence,  awe,  dread, 
fear  of  offending  him,  Josh.  xxiv.  14;  Heb.  xii.  28;  and  of  death,  judg- 
ment, eternity,  producing  a  deep  concern  and  great  diligence.  This  Joshua 
experienced.     See  the  following  verses. 

Of  a  justified  believer. — Abraham  was  justified,  Gen.  xv.  6;  Rom.  iv. 
3,  and  David,  Psa.  xxxii.,  and  so,  undoubtedly,  was  Joshua.  This  is  the 
foundation  of  that  confidence,  and  hope,  love,  peace,  and  joy,  essential  to  the 
service  of  God.  Heb.  ix.  14  ;  iii.  6,  14.  For  we  are  to  serve  as  so?is,  and 
not  merely  as  servants.     Rom.  viii.  15.     Gal.  iv.  5. 

Of  a  renewed  believer. — Joshua  was  born  in  sin,  like  the  rest  of  man- 
kind, but  born  again  and  renewed.  This  is  necessary  ;  for  we  must  "  serve 
in  newness  of  spirit,"  which  we  cannot  do  without  we  obtain  a  new  spirit 
and  a  new  heart.     Matt.  vii.  17;  xii.  33.     Luke  vi.  43,  45. 

Of  a  devoted  believer. — Sensible  of  God's  mercy  and  love  to  him,  and 
lovino-  God  in  return,  without  which  there  can  be  no  religion,  Deut.  vi.  5; 
xxx.  6;  1  Tim.  i.  5  ;  1  Cor.  xiii.  1,  and  saying,  "  What  shall  I  render  unto 
the  Lord  for  all  his  benefits  ?" — dedicating  all  to  him,  and  employing  all  for 
him. 


THE    MEANS    OF    GRACE.  477 

Of  a  consistent  believer.  Walking  in  all  God's  ordinances,  and  wor- 
shipping him  in  spirit  and  in  truth,  keeping  all  his  commandments  from  love, 
and  with  a  single  eye;  endeavoring  constantly  to  promote  his  glory  ;  being 
"sober  and  righteous,  as  well  as  godly  in  this  present  world,"  Tit.  ii.  12; 
serving  God  in  righteousness  towards  our  neighbor,  as  well  as  in  holiness  to- 
wards himself.     Luke  i.  75. 

Of  an  experienced  believer,  who  has  made  trial  of  this  service. — 

Therefore  he  could  resolve  for  himself,  in  dependence  on  the  grace  he  had 
already  received,  and  still  expected.  And,  as  to  his  house,  he  knew  either 
that  they  were  like-minded  with  himself;  or  he  purposed  to  use  his  endea- 
vors that  they  might  be  so,  and  trusted  in  God,  he  should  succeed. 

II.   Whether  it  was  a  resolution  so  reasonable  and  wise,  that  it 

WOULD    BE    WELL    FOR    US    TO    IMITATE    IT. 

It  was  reasonable  and  wise,  because  Joshua  knew  that  he  was  the  crea- 
turk  of  God,  who  had  been  formed,  and  had  received  all  his  faculties  and 
powers  for  this  very  end.     Acts  xvii.  26,  27. 

He  knew  that  he  was  a  dependent  creature — Living,  moving  and  having 
his  being  in  God,  and  that  he  was  spared  and  preserved  for  this  end  ;  not  to 
eat,  drink,  or  sleep ;  to  gratify  his  senses  and  passions,  or  to  please  himself 
in  any  way,  but  to  serve  God.     Matt.  iii.  1G  ;  Luke  xiii.  6 — 9. 

An  obliged  creature. — Having  received  innumerable  benefits  and  mercies 
for  this  end.  Rom.  xii.  1.  If  the  ox  knoweth  and  serveth  his  owner,  sure- 
ly Israel  should  know  and  serve  God.  lie  thought  it  reasonable  that  he 
should  know  and  serve  the  kind  hand  that  fed  him,  and  the  author  of  all  his 
mercies. 

A  redeemed  creature. — Joshua  was  redeemed  out  of  Egypt,  and  we  are 
redeemed  from  the  wrath  of  God  for  this  end.  2  Cor.  v.  14,  15  ;  1  Cor.  vi. 
20:  Tit.  ii.  14,  15. 

A  highly  privileged  creature. — A  member  of  the  visible  church,  and 
favored  with  the  light  of  the  revelation  of  Jesus  Christ  for  this  end.  Eph. 
v.  8—10;   1  Pet.  ii.  9. 

An  accountable  creature. — That  must  be  judged,  how  he  had  answered 
the  end  of  his  creation,  preservation,  and  redemption,  and  what  use  he  had 
made  of  his  talents. 

A  mortal  creature? — Yet  immortal,  that  must  pass  certainly,  soon,  per- 
haps to-morrow,  from  a  state  of  trial,  to  a  state  of  retribution. 

He  knew,  therefore,  that  to  serve  God  aright,  was  essential  to  his  everlast- 
ing happiness;  to  his  escaping  hell  and  attaining  heaven. 

That  it  was  essential  to  his  present  happiness;  as  he  could  not  otherwise 
have  peace  of  mind,  a  good  conscience,  a  hope  of  immortality,  the  favor,  pro- 
tection, and  care  of  God,  his  direction  and  aid,  all  things  needful  and  useful, 
and  all  things  working  for  his  good. 

That  it  was  essential  to  his  usefulness  to  others,  and  particularly  to  his 
own  family,  to  whom,  especially,  God  had  called  him  to  be  useful. 

That  wliat  was  his  duty  and  happiness  was  also  theirs.  Therefore,  out 
of  love,  he  resolves  for  them,  that  they  should  serve  the  Lord. 

Nor  can  we  doubt  that  it  was  pleasing  to  God  that  be  should  do  his  utmost 
to  induce  his  family  to  serve  God,  anil  how  certainly  it  was  the  way  to  the 
accomplishment  of  God's  promises.      Gen.  xviii.  19. 

Of  all  these  accounts  his  resolution  was  reasonable  ami  wise,  therefore 
since  we  are  not  debarred,  but  at  liberty  so  to  do,  we  .should  imitate  him. 

III.    HOW    WE    MAY    BE    ENABLED    TO    DO    SO. 

As  to  ourselves, 


478  THE    MEANS    OF    GRACE. 

We  must  see  that  we  lay  a  foundation  for  the  service  of  God,  in  an  ac- 
quaintance and  reconciliation  with  him,  adoption  into  his  family,  a  new  birth, 
in  consequence  of  repentance  and  faith  ;  whereby  we  receive  an  interest  in, 
and  union  with  Christ,  and  find  in  him  righteousness  and  strength,  and 
"grace  to  help  in  time  of  need." 

We  must  make  ourselves  acquainted  with  every  branch  of  the  service  of 
God,  and  of  our  duty. 

We  must  not  allow  ourselves  in  the  neglect  of  any  branch  of  it,  and,  therG 
fore,  we  must  deny  ourselves,  and  take  up  our  cioss. 

We  must  be  found  in  the  constant  use  of  the  means,  that  the  edge  of  our 
minds,  when  blunted,  may  be  sharpened,  and  grace  may  be  continued  to  us, 
and  increased  in  us. 

As  to  our  families, 

We  must  be  deeply  concerned  that  they  should  serve  him. 

We  must  set  them  a  good  example,  and  show, — that  we  serve  God  our- 
selves, and  are  neither  hypocrites,  which  they  may  be  apt  to  suspect,  nor 
formalists. 

We  must  instruct  them,  Deut.  vi.  6 — 9,  converse  with  them,  read  to  them, 
make  them  read, — (and  here  we  may  remark  the  importance  of  children,  ser- 
vants, and  apprentices  learning  to  read,) — we  must  bring  them  under  the 
word  preached,  if  possible,  on  every  Lord's  day,  and  at  other  times,  and  in- 
quire what  they  can  remember  of  what  they  have  heard.  We  must  catechise 
them.  This  is  the  doctrine  of  the  Lord.  Bring  up  your  children  "  in  the 
nurture  and  admonition,"  Ephes.  vi.  4.  Discipline  must  be  used  by  us,  as 
it  was  by  Abraham,  "I  know  that  he  will  command  his  children."  Gen. 
xviii.  19. 

We  must  also  encourage  them,  and  excite  them  every  way  in  our  power. 

We  must  give  them  proof  that  we  are  actuated  only  by  love  to  them. 

We  must  pray  for  them  ;  for  each  child  by  name,  and  must  pray  with 
them,  and  put  them  upon  praying  for  themselves. 

We  must  persevere  in  this  exercise,  notwithstanding  all  discouragements. 

As  a  motive  to  this  labor,  for  the  benefit  of  our  children,  it  may  be  men- 
tioned, that  we  have  been  instrumental  in  bringing  them  into  the  world ;  and 
shall  we  not  endeavor  to  save  them  from  hell  ? 


MORAL  INABILITY  COMPATIBLE  WITH  GOSPEL  EXHORTATIONS. 

Puilippians  ii.  12,  13- — Work  out  your  own  salvation  with  fear  and  trembling :  For  it  is 
God  that'worketh  in  you  both  to  will  and  to  do  of  his  good  pleasure.     (Pr.) 

It  is  a  happy  sign  that  our  religious  sentiments  are  correct,  when  we  find 
a  use  for  every  part  of  Scripture,  and  perceive  an  agreement  in  the  whole. 
Some  things  in  this  passage  require  to  be  explained  ;  and  if  the  explanation 
be  just,  it  will  not  be  inconsistent  with  other  parts  of  Scripture,  which  de- 
clares unequivocally  that  our  salvation  is  all  of  grace. 

"  Salvation"  then  consists  of  two  parts ;  in  a  deliverance  from  the  curse 
of  the  law,  and  from  the  dominion  of  sin.  The  first  was  effected  by  the 
death  of  Christ,  without  us.  The  latter  is  wrought  by  the  Holy  Spirit 
within  us,  changing  the  dispositions  of  the  heart.     The  one  is  by  price,  the 


THE    MEANS    OF   pRACE.  479 

other  by  power.  In  the  first  we  are  wholly  passive,  ha  the  latter  we  are 
active  by  being  acted  upon.  Now  it  is  of  salvation  in  the  latter  sense  that 
the  text  speaks,  because  it  is  that  in  which  we  are  properly  concerned.  The 
Holy  Spirit  "worketh  in  us,"  but  it  is  "to  will  and  to  do."  It  is  we,  and 
not  the  Holy  Spirit  that  repent  and  believe  the  gdspe]  ;  that  mourn  for  sin 
and  mortify  the  deeds  of  the  body.  The  exhortation  in  the  text  therefore 
is  very  properly  addressed  to  us. 

To  "  work  out"  our  salvation,  is  not  meant  of  working  in  a  way  of  merit 
or  desert;  for  in  this  sense,  salvation  is  not  of  works,  but  of  smce.  But  it 
is  to  grow  in  grace,  to  perfect  holiness  in  the  fear  of  the  Lord,  to  work  out 
our  way  through  all  the  difficulties  that  lie  before  us,  ami  to  endure  to  the 
end  that  we  may  be  saved.  We  must  set  our  feet  on  all  our  spiritual  ene- 
mii's,  and  go  on  uiortifyirtg  the  deeds  of  the  body  that  we  may  live. 

This  is  to  be  done  "with  fear  and  trembling,"  a  disposition  of  mind  that 
must  accompany  all  our  striving  to  enter  into  the  kingdom  of  God.  The 
work  itself  is  great  and  large,  and  the  time  allowed  is  short,  very  short  for 
so  important  a  concern  as  this.  While  pressing  into  the  kingdom,  we  have 
reason  to  fear  and  tremble,  lest  we  should  not  finally  enter  in  and  be  saved. 
We  are  like  persons  on  a  dangerous  voyage,  and  have  cause  to  fear  lest  after 
all  we  should  be  shipwrecked. 

It  is  God  that  worketh  in  us  "to  will  and  to  do:"  he  gives  us  a  heart  to 
seek  him,  he  keeps  up  every  holy  resolution  till  it  is  put  into  actual  execu- 
tion. It  is  of  God  that  we  are  at  frst  made  willing  to  submit  to  mercy,  and 
to  be  saved  in  his  way,  by  coming  to  Ghrist  for  life.  Now  also  it  is  of  God, 
who  makes  us  willing  to  give  up  all  our  idols,  to  watch  and  pray  against 
every  temptation,  to  run  in  the  way  of  his  commands,  and  to  hold  out  in 
our  christian  course. 

If  it  be  asked  hoiv  the  Lord  worketh  in  us  ?  The  answer  is,  not  by 
forcing  us  against  our  will,  but  by  making  us  willing,  and  that  in  a  way  suit- 
able to  our  rational  nature  ;  namely  by  conviction,  and  by  the  influence  of 
motives.  Hence  we  are  led  to  judge  of  things  in  a  measure  as  they  are, 
and  to  act  from  the  clearest  conviction  of  the  understanding.  Only  let  the 
mind  be  in  a  proper  state,  and  the  eternal  realities  of  religion  will  operate 
powerfully  upon'  us,  and  give  to  the  mind  an  impulse  that  is  irresistible. 
Views  of  the  evil  natuie,  and  awful  consequences  of  sin  will  render  us  wil- 
ling to  attempt  its  mortification,  and  to  submit  to  every  species  of  self-denial. 
Proper  views  of  the  gift  of  God  will  make  us  thirst  for  that  living  water, 
and  dispose  us  most  cordially  to  embrace  the  Saviour.     John  iv.  10. 

From  the  passage  thus  explained,  we  may  infer, 

1.  That  exhortations  to  holy  duties  do  not  imply  any  stlf-bvjficicncy  in 
us,  without  the  influence  of  the  Holy  Spirit.  They  show  us  what  ought  to 
be,  and  so  are  proper  both  to  saints  and  sinners.  But  something  more  is 
necessary  to  make  us  what  we  ought  to  be,  and  incline  us  to  do  what  God 
requires  of  us.  Exhortations  place  before  us  the  motives  to  action,  but  it  is 
the  Holy  Spirit  that  prepares  the  mind  to  receive  them,  and  to  yield  to  their 
influence. 

2.  That  the  work  of  the  Holy  Spirit  docs  not  release  us  from  obliga- 
tion, but  on  the  contrary,  affords  an  additional  motive  for  our  compliance 
with  the  will  of  God.  There  is  as  much  need  for  us  to  strive  to  enter  in 
at  the  straight  gate,  as  if  God  had  never  promised  the  aid  of  his  Holy  Spirit. 
It  is  the  same  in  natural  things  as  it  is  in  spiritual  things  ;  we  are  as  much 
dependent  in  one  case  as  in  the  other ;  and  yet  that  dependence  does  not 
supersede   the  use  of  ordinary  means.     It  is  "  in  God  wre  live,  and   move 


480  THE    MEANS    OF    GRACE. 

and  have  our  being ;"  yet  we  employ  means  for  the  preservation  and  contin 
uance  of  life,  and  should  have  no  reason  to  expect  it  in  any  other  way. 

More  particularly — 

t.  Consider  the  exhortation  itself  :  "  Work  out  your  own  sal- 
vation   WITH    FEAR   AND   TREMBLING." 

This  of  necessity  implies  that  a  great  part  of  our  salvation  is  still  to  come, 
and  is  not  wrought  out ;  that  much  needs  still  be  done  in  order  to  wean  us 
from  the  present  world,  and  meeten  us  for  heaven. 

1.  There  is  much  remaining  ignorance  in  us,  which  needs  to  be  re- 
moved. We  have  not  yet  learned  to  think  of  ourselves  as  we  ought  to 
think,  nor  of  God  and  spiritual  things  as  we  ought.  We  know  but  in  part, 
and  see  as  through  a  glass  darkly.  We  have  made  but  little  proficiency 
in  divine  knowledge  ;  there  are  heights  and  depths  which  we  have  not  ex- 
plored. 

2.  Much  remaining  depravity  in  our  hearts,  many  unmortified  affections 
and  lusts.  There  is  ,in  us  a  great  deal  of  pride  and  vanity,  love  of  the 
world,  impatience  and  fretfulness  under  the  dispensations  of  Providence,  and 
a  thousand  evils  which  daily  beset  us.  How  important  then  that  we  watch, 
and  pray,  and  strive ;  that,  we  embrace  every  opportunity  of  serving  the 
Lord,  and  do  whatsoever  our  hands  find  to  do  with  all  our  might.  We  are 
like  the  Israelites  when  they  entered  Canaan :  we  have  innumerable  difficul- 
ties to  overcome,  a  host  of  enemies  to  subdue,  before  we  can  possess  the 
land ;  and  it  is  by  little  and  little  that  we  shall  drive  them  out. 

3.  There  are  numerous  temptations  and  snares  that  still  await  us  :  many 
as  we  have  already  escaped,  there  are  still  more  in  reserve.  Satan  will  be 
working  against  us,  the  world  will  still  be  opposing  us,  and  providences 
will  still  be  trying.  We  shall  need  therefore  great  exertions,  great  grace, 
and  great  patience,  to  bear  all,  to  overcome  all,  and  endure  to  the  end. — 
Ephes.  vi.  13. 

II.  THE  ENCOURAGEMENT  GIVEN  US  :  "  FoR  IT  IS  GOD  THAT  WORKETH 
IN    YOU    BOTH    TO    WILL    AND    TO    DO    OF    HIS    GOOD    PLEASURE." 

1.  Consider  the  goodness  of  God  in  "working  in  us."  He  might  have 
left  us  to  get  through  as  well  as  we  could,  and  given  us  up  to  our  own  vile- 

ness. If  a  nation  were  enslaved,  and  a  prince  sent  a  powerful  army 

to  their  assistance,  it  would  encourage  them  to  renewed  exertions  to  obtain 
their  freedom.  '  How  much  more  the  aid  which  God  has  promised  in  the 
spiritual  warfare,  which  is  sufficient  to  make  us  more  than  conquerers  through 
him  that  loved  us. 

2.  Consider  the  power  of  God,  and  of  what  importance  it  is  to  have  such 

an  efficient  ally. When  we  consider  the  strength  of  our  enemies,  and 

the  power  of  indwelling  sin,  we  are  sometimes  ready  to  despair  of  obtaining 
the  victory  :  but  the  consideration  that  God  is  on  our  side,  and  working  in 
us  as  well  as  for  us,  is  sufficient  to  animate  us  in  the  conflict,  and  to  give  us 
the  assurance  of  ultimate  success.     Joshua  xxiii.  10,   Hag.  ii.  4. 

3.  The  faithfulness  of  God  is  also  encouraging.  He  will  not  forsake  the 
work  of  his  own  hands,  but  will  perfect  that  which  concerneth  us,  for  his 
mercy  endureth  forever.  Psal.  cxxxviii.  8.  If  he  excite  spiritual  desires,  it 
is  that  they  may  be  fulfilled;  if  lie  gives  repentance,  it  is  that  it  may  be  fol- 
lowed with  pardon  and  eternal  life.     Psal.  cxlv.  19. 

4.  The  consideration  that  all  is  wrought  in  us  by  the  Holy  Spirit,  sug- 
gests a  motive  to  fear  and  trembling,  as  well  as  of  humble  confidence  and 
hope.  This  should  keep  us  from  presumption,  from  running  into  evil,  or 
letting  down  our  watch.     If  God  depart  from  us,  or  withdraw  the  influence 


THE    MEANS    OF    GRACE.  481 

of  his  grace,  we  shall  perish  like  Samson  in  the  midst  of  the  Philistines.  Tt 
is  only  by  diligence  and  watchfulness,  that  we  may  expect  God  to  work  in 
us  to  will  and  to  do  of  his  good  pleasure. 

How  lamentably  deficient  is  that  system  of  religion,  which  finds  no  place 
for  the  renewing  influence  of  the  Holy  Ghost!  It  is  like  the  earth  on  which 
neither  rain  nor  dew  descends,  but  is  cursed  with  perpetual  barrenness  and 
desolation. 

Let  us  be  careful  that  we  do  not  grieve  the  Holy  Spirit  by  the  indulgence 
of  self-sufficiency,  to  the  neglect  of  his  inspiring  and  sanctifying  grace ;  al- 
ways remembering  that  he  it  is  who  worketh  all  our  works  in  us.  Isaiah 
xxvi.  12. 


YOUNG  PEOPLE  TO  BE  TAUGHT  THE  HOLY  SCRIPTURES. 

2  Tim.  iii.  15. — From  a  child  thou  hast  known  the  holy  Scriptures,  which  are  able  to  make 
thee  wise  unto  salvation,  through  faith  which  is  in  Christ  Jesus.     [Sk.] 

The  Bible  has  by  some  been  represented  to  be  a  book  so  profoundly  ob- 
scure and  mysterious,  that  none  except  persons  of  extraordinary  learnino- 
and  talents,  can  understand  it.  Hut  such  a  representation  is  a  libel  upon  the 
wisdom  of  its  Author,  and  is  equal  to  saying  that  he  has  (riven  a  revelation 
in  which  to  the  great  mass  of  mankind,  nothing  is  revealed.  That  the  Bible 
contains  mysteries,  we  admit — mysteries  of  godliness,  which  angels  desire 
to  look  into,  hut  which  they  cannot  explain  ;  profound  depths  which  have 
not  yet  been  fathomed  by  any  created  intellect.  But  this  is  not  its  general 
character.  It  contains  much  that  is  easy  to  be  understood.  As  in  a  treat 
river,  which  has  its  deep  places  in  which  the  elephant  might  swim,  and  its 
shallow  ones  in  which  the  lamb  might  wade,  so  in  the  Bible,  whilst  there  ia 
much  to  employ  intellects  of  the  highest  order,  so  also  is  there  much  on  a 
level  with  minds  of  ordinary  size,  and  which  even  a  way-faring  man,  though 
a  fool,  may  understand.  The  apostle,  who  was  perfectly  acquainted  with 
the  character  of  divine  revelation,  was  of  this  judgment.  Instead  of  tellino- 
the  common  people  that  they  could  not  understand  the  Scriptures,  he  informs 
them  tli a t  they  may  even  understand  his  knowledge  in  the  mystery  of  Christ 
Eph.  iii.  4.  And  in  the  text  he  teaches  that  even  children  may  know  the 
Scriptures.     I  am  going  to  show, 

I.  That  the  Scriptures  are  iioi.y.  The  Scriptures  include  all  the 
canonical  books  of  the  Old  and  New  Testaments.  To  the  former  of  these 
our  Lord  refers,  John  v.  39.  And  to  these  our  apostle  also  refers  in  the 
text,  and  verse  following.  Other  books  have  been  added  to  these,  but  they 
are  apocryphal,  and  though  some  of  them  contain  some  important  historical 
information,  and  a  richness  of  moral  sentiment,  yet  they  are  so  mixed  with 
puerilities  and  absurdities,  as  to  demonstrate  their  origin  not  to  have  been  di- 
vine.     That  the  Scriptures  are  holy,  appears, 

1.  From  the  character  of  their  writers.  These  were  not  wicked  men, 
for  such  God  never  employs  to  declare  his  statutes,  Psa.  1.  10.  To  suppose 
otherwise  would  be  as  absurd  as  to  suppose  that  he  would  appoint  a  pure 
stream  of  water  to  How  through  a  pipe  polluted  with  the  most  offensive  filth. 
God  never  employs  the  wicked  in  honorable  work — but  as  pioneers  to  drain 


61 


482  THE    MEANS    OF    GRACE. 

bogs — to  build  bridges — to  remove  obstructions — to  inflict  judgments  upon 
tbe  beast  and  the  false  prophet, — and  to  be  the  executioners  in  his  moral 
government.  To  the  honorable  parts  of  his  work,  he  appoints  only  his  own 
faithful  servants.  And  for  this  most  honorable,  of  being  the  medium  of  com- 
munication from  God  to  man,  he  chose  holy  men. 

2.  From  their  origin.  The  books  of  Scripture  are  not,  strictly  speaking, 
the  production  of  the  persons  whose  names  they  bear.  They  are  not  the 
fruit  of  their  learning,  or  genius,  or  talents.  They  were  the  mere  amanu- 
enses of  Jehovah;  for  "all  Scripture  is  given  by  inspiration,"  2  Tim.  iii.  16. 
Hence  they  contain  truth  without  mixture  of  error. 

3.  From  their  nature  and  tendency.  Many  bad  books  have  been  writ- 
ten ; — books  awfully  demoralizing ; — intended  and  eminently  calculated  to 
destroy  every  pious,  and  moral,  and  virtuously  social  principle  ;  and  to  in- 
troduce speculative  and  practical  atheism,  comprehending  every  species  of 
profligacy  and  licentiousness.  But  the  Scriptures  are  perfectly  opposite  to 
all  this.  He  whom  they  reveal  as  the  grand  object  of  worship  is  holy,  Isa. 
vi.  3.  His  precepts  are  holy,  Psa.  xix.  7,  8.  The  sanctions  by  which  they 
are  enforced,  whether  rewards  or  punishments,  are  all  promotive  of  holi- 
ness. His  people  are  holy — separated  from  common  or  sinful  purposes,  and 
set  apart  for  (rod,  1  Pet.  ii.  9.  And  the  heaven  which  they  reveal,  and  to 
which  the  faithful  shall  at  last  be  received,  is  a  holy  place. 

II.  That  the  holy  Scriptures  may  be  known  by  young  people. — 
Timothy  had  known  them  from  a  child;  but  as  there  does  not  appear  to  have 
been  any  thing  in  the  intellectual  character  of  Timothy,  which  distinguished 
him  from  others,  is  it  fair  to  conclude  that  what  he  knew  may  be  known  by 
persons  now  of  the  same  age.     But  to  know  them,  we  must, 

1.  Be  able  to  read  them.  I  do  not  mean,  able  to  read  them  in  the  origi- 
nal, for  though  such  ability  has  its  advantages,  they  are  not  so  great  as  some 
would-be  linguists  pretend.  Linguists  who  are  modest,  will  not  say,  that 
"  they  can  furnish  a  better  translation  than  we  already  possess."  Unless  we 
can  read  our  own  language,  even  this  Bible  thus  translated  will  be  a  sealed 
book.  There  have  been  times  when  the  art  of  reading  was  the  privilege 
only  of  a  few.  Now  all  may  acquire  it,  both  rich  and  poor.  The  latter, 
if  they  cannot  acquire  it  any  where  else,  may  acquire  it  in  a  Sunday  School. 
We  must, 

2.  Read  them  in  order,  with  deep  attention  and  prayer.  It  has  been 
said,  that  "  few  books  are  more  read  than  the  Bible,  and  few,  if  any,  are  so 
little  understood."  It  is  a  melancholy  fact,  that  many  who  read  the  Scrip- 
tures, are  scandalously  ignorant  of  their  sacred  import.  This  arises  partly 
from  the  absurd  and  irregular  manner  in  which  they  search  them.  Instead 
of  reading  any  sacred  book  consecutively,  as  they  would  a  human  composi- 
tion, they  read  a  chapter  here,  and  a  chapter  or  part  of  a  chapter  there,  with- 
out any  kind  of  reference  either  to  the  preceding,  or  intermediate,  or  subse- 
quent parts.  To  understand  them,  they  must  be  read  in  regular  order. — 
They  must  be  read  with  deep  attention. — The  several  parts  must  be  com- 
pared— the  law  with  the  gospel — types  with  their  antitypes — predictions 
with  their  fulfilment.  We  must  avail  ourselves  of  such  helps  as  are  with- 
in our  reach — such  as  ministers — well  informed  christians — and  the  works 
of  pious  and  learned  commentators.  Above  all  we  must  read  in  the  spirit 
of  prayer  for  divine  illumination — a  sound  judgment — a  teachable  spirit — a 
tenacious  memory — sanctified  affections — and  an  obedient  will.  To  expect 
to  become  profitably  acquainted  with  the  Scriotures  in  any  other  way  is  en- 
thusiasm.    We  proceed  to  show, 


THE    MEANS    OE    GRACE.  483 

ITT.    That  the   knowledge   of   the   holy   Scriptures   is   infinitely 

important.     Knowledge  in   some   rapes  is    huitful — in  others   useless or 

beneficial  only  in  particular  circumstances — or  its  benefits  are  only  tem- 
porary. But  this  is  saving — embraces  all  circumstances — and  extends  its 
benefits  through  the  whole  of  our  existence.  The  Scriptures  arc  able  to 
moke  its  wise  unto  salvation,  through  faith  which  is  in  Christ  Jesus. 

1.  They  reveal  our  want  of  salvation.  Man  sinned,  Gen.  iii.  Through 
sin  he  forfeited  the  divine  favor,  and  lost  the  moral  image  of  his  Creator. 
The  forfeiture  extended  to  all  his  posterity. — Hence  all  are  born  in  sin,  Psa. 
li.  5.  All  are  prone  to  sin,  Gen.  viii.  21  ;  Psa.  xiv  1.  And  hence  also  the 
seeds  of  mortality  are  sown  in  all,  which  in  due  time  ripen  into  death. 

2.  They  reveal  a  Saviour.  The  descriptions  which  they  give  of  this 
Saviour,  show  that  in  him  are  united  the  divine  and  human  natures.  Of  him 
are  sometimes  predicted  things  which  can  alone  helong  to  the  divinity,  John 
i.  1,3;  Rom.  ix.  5  ;  Col.  ii.  8  ;  Rev.  i.  8.  At  other  times,  those  which  be- 
long only  to  the  humanity.  Such  are  all  those  texts  which  relate  to  his 
birth,  progress  in  knowledge — sufferings — death,  &c. — admit  the  twofold 
nature,  and  these  are  easily  harmonized;  reject  it,  and  to  harmonize  them 
will  be  for  ever  impossible.  Such  a  Saviour  being  infinite  in  wisdom,  pow- 
er, and  goodness,  must  be  all-sufficient. 

3.  They  reveal  the  method  of  salvation.  1.  Through  the  death  of  Christ 
— Intimated  in  Gen.  iii.  15. —  Typified  in  the  offering  up  of  Isaac,  Gen. 
xxii. — By  the  various  sacrifices  under  the  law,  Heb.  x. — Clearly  predicted, 
Psa.  xl.  6 — 8,  compared  with  Heb.  x.  5 — 10;  Isa.  liii.  Dan.  ix.  26,  27. — 
The  original  law  required  death  in  case  of  transgression. — Christ,  in  dying, 
complied  with  that  requisition; — declared  the  righteousness  of  God; — and 
obtained  the  remission  of  sins  for  all  who  have  faith  in  his  blood,  Rom.  iii. 
25.  2.  Through  faith  in  Christ.  The  passage  just  quoted  clearly  teaches 
this.— Faith  is  the  grand  condition  of  the  gospel,  Mark  xvi.  16;  Acts  xiii. 
39,  xvi.  31  ;  Rom.  v.  1.  Without  reference  to  Christ,  and  faith  in  him,  the 
Old  Testament  Scriptures,  to  which  our  text  refers,  not  only  cannot  make 
us  wise  to  salvation,  but  the  typical,  ceremonial,  and  prophetical  parts  can- 
not be  understood. — Without  Christ  these  are  destitute  of  meaning; — with 
him  they  furnish  saving  instruction. 

4.  They  reveal  the  extent  of  salvation.  To  cdl  people,  Gen.  xxii.  18  ; 
Luke  ii.  10.  To  all  cases,  Isa.  i.  18. —  The  complete  salvation  of  the  soul 
from  sin — its  guilt,  love,  power,  pollution ; — and  of  the  body  from  the 
grave,  and  the  eternal  glorification  of  both. 

From  hence  learn, 

1.  The  importance  of  a  personal  acquaintance  with  the  Scriptures. 

2.  The  duty  of  parents  in  reference  to  their  children. 

3.  The  great  utility  of  Sunday  Schools. 


484  THE    MEANS    OF    GRACE. 

DAVID'S  ATTENTION  TO  HIS  HOUSEHOLD. 

1  Chron.  xvi.  43.— And  David  returned  to  bless  his  house.     (H.  H.) 

It  is  truly  delightful  to  see  the  operation  of  religion  on  the  soul  of  man ; 
how  it  transforms  niin  from  a  carnal  and  selfish  ereature,  into  a  spiritual  and 
hea-'enly  Being,  who,  like  the  sun  to  the  firmament,  steaddy  pursues  his 
course/and  shmes  brighter  and  brighter  unto  the  perfect  day.  _  Beautifully 
was  it  exemplified  by  David  in  the  history  before  us ;  in  illustration  of  which 
we  shall  notice, 

1.  The  work  in  which  he  had  been  engaged — 

This  was,  the  bringing  up  of  the  ark  from  the  house  of  Obed-edom  to 
Jerusalem:   and, 

A  glorious  work  it  was — 

In  itself,  it  was  a  work  of  vast  importance.  For  many  years  had  the  ark 
lain  in  obscurity  at  Kirjath-jearin,  without  any  application  being  made  to  it 
for  instruction  from  God.  But,  when  brought  up  to  Jerusalem,  it  would  be 
accessible  at  all  times  ;  and,  in  all  difficult  emergencies,  the  will  of  Jehovah 
might  be  learned  from  it.     Indeed,  the  whole  account  respecting  it  shews  us 

clearly,  in  what  light  it  was  viewed  by  the  nation  at  large 

Jis  a  typical  act,  its  importance  rises  still  higher  in  our  estimation.  It 
was  undoubtedly  typical  of  Christ's  ascension  into  heaven;  for  in  that  view 
it  is  spoken  of  in  a  great  variety  of  Psalms,  Ps.  xxiv.  xlvii.  lxvm.  exxxn., 
and  in  that  view  the  Psalms  relating  to  it  are  quoted  in  the  New  Testament. 
Compare  Ps.  lxviii.  18,  with  Eph.  iv.  8.  Let  other  Psalms,  from  the  96th 
to  99th,  be  read  as  referring  to  both  these  events,  and  they,  will  fully  illus- 
trate the  importance  of  the  work  which  David  had  just  completed 

And  it  had  been  performed  in  a  manner  most  acceptable  unto  God — 
In  its  commencement,  it  was  begun  by  consulting  all  the  great  men  in  the 
nation,  who  were  stirred  up  to  concur  in  it,  eh.  xiii.  1 — 3, In  its  pro- 
gress nothino-  wasleft  to  human  invention,  as  before;  but  all  was  conducted 
witli  the  strictest  attention  to  God's  revealed  will.  Nor  did  David  commit 
the  service  altogether  to  others  :  no ;  he  himself  attended  the  procession,  and 
played  and  sang  with  all  his  might ;  yea,  and  danced  also  before  the  ark  with 
such  holy  ecstasies,  as  to  subject  himself  to  the  scorn  and  censure  of  his  own 
wife-  who  being  a  stranger 'to  those  divine  raptures,  imputed  them,  not  to 
pious  fervor,  bu°  to  indecent  wantonness.  But  his  joyous  exultation  was 
such  as  the  occasion  required,  and  such  as,  though  condemned  by  Michal, 
was  most  pleasing  unto  God.  _ 

Havino-  seen  the  service  to  which  he  had  gone  forth,  we  proceed  to  notice, 
II.  The  work  to  avhich  he  returned — 

Thouo-h  he  might  be  well  supposed  at  the  conclusion  of  his  service  to 
need  repose,  yet  he  went  home  only  to  protract  his  labors  in  another  way. 
He  returned  to  bless  his  house ;   that  is, 

1.  To  obtain  blessings  for  them  by  his  prayers — 

lie  would  not  confine  his  religious  exercises  to  public  occasions,  but  went 
home  to  stir  up  in  his  family  those  blessed  emotions  with  which  his  own 
soul  was  filled.  He  was  anxious  that  all  his  wives,  his  children,  and  his  ser- 
vants should  be  partakers  of  his  joy :  and  therefore  he  would  unite  with 
lliem  in  fervent  supplication  to  the.  God  of  all  grace,  that  they  might  them- 
selves "know  the  Lord  from  the  least  even  to  the  greatest  of  them,"  and  all 
experience  the  blessedness  of  his  salvation. 


THE    MEANS    OF    GRACE.  485 

Here  we  behold  a  bright  example,  which  it  behoves  us  all  to  follow. 
Family  prayer  is,  alas!  too  often  neglected,  or  at  best  Inn  coldly  performed, 
by  many,  who  profess  a  high  regard  for  public  ordinances  :  but  the  true  child 
of  Abraham  will  "  command  his  house  and  children  after  him  to  fear  the 
Lord,"  Gen.  xviii.  19,  and  will  say  with  Joshua,  "  Whatsoever  others  may 
do,  I  and  my  house  will  serve  the  Lord."  Josh.  xxiv.  15.  If  we  have 
family  wants,  and  family  mercies,  we  should  unite  our  prayers  and  our  praises, 
with  our  families,  that  God  may  be  acknowledged  as  the  one  source  from 
whence  all  good  either  has  issued,  or  ean  be  hoped  for:  and  though  we  can 
easily  imagine  circumstances  wherein  such  domestic  services  are  impracti- 
cable, yet  we  cannot  imagine  any  real  piety  to  exist  where  such  duties  are 
wilfully  neglected. 

2.   To  render  himself  a  blessing  to  them  by  his  conduct — 

It  was  promised  to  Abraham  that  he  should  not  only  be  blessed  himself, 
but  be  a  blessing  also  to  others:  am!  this  promise  is  in  fact  made  to  all  the 
believing  seed  of  Abraham.  To  make  others  happy  was  no  small  part  of 
David's  ambition.  Hence  he  went  to  his  house  determining  to  contribute  as 
far  as  possible  to  the  edification  and  comfort  of  all  connected  with  him.  He 
would  instruct  the  ignorant;  and  teach,  not  by  precept  only,  but  by  example 
also.      His  determination  was  to  "  walk  before  his   house  in  a  perfect  way" 

Psa.  ci.  2, He  would   not  be   proud,  or  imperious,  or  passionate,  or 

Fretful  ;  but  would  regulate  all  his  tempers  and  dispositions  by  the  golden 
rule,  of  doing  as  he  would  be  done  unto:  and  "  the  law  of  kindness  would 
be  ever  in  his  lips." 

How  different  is  this  from  the  conduct  of  many,  who  from  the  public  ordi- 
nances, in  which  they  profess  to  take  delight,  go  down  to  their  houses  to 
make  them  wretched  and  miserable,  rather  than  to  bless  them!  O  let  the 
professors  of  religion  look  well  to  this  :  for,  as  a  consistent  christian  is  a 
blessing  wherever  he  goes,  so  an  inconsistent  christian  is  a  curse,  and  a 
stumbling-block  to  all  around  him. 

Learn  then  from  hence, 

1.  How  highly  we  are  privileged — 

The  ark,  even  the  Lord  Jesus  Christ  himself,  is  present  in  the  midst  of  us. 
To  him  we  may  have  access;  and  of  him  we  may  inquire  continually:  and 
every  blessing  which  was  typically  derived  from  the  symbol  of  his  presence, 
shall  be  really  and  spiritually  obtained  by  all  who  seek  him.  If  then  David 
and  the  whole  kingdom  of  Israel  felt  such  exalted  joy  in  the  possession  of 
that  which  was  a  mere  shadow,  let  us  not  be  unmindful  of  our  privilege  in 
possessing  the  substance. 

2.  In  what  way  we  should  improve  our  privileges — 

Let  us  not  only  rejoice  in  them  ourselves,  but  endeavor  to  communicate 
the  henefit  of  them  to  others.  Let  all  who  see  us,  be  the  better  for  us  ;  and 
all  who  stand  in  any  relatiou  to  us  be  constrained  to  say,  that  u  God  is  with 
as  of  a  truth.1' 


486  THE    MEANS    OF   GRACE. 


THE  APOSTOLIC  MINISTRY. 

Colosaians  i.  28. — Whom  we  preach,  warning  every  man,  and  teaching  every  man  in  all 
wisdom  ;  that  we  may  present  every  man  perfect  in  Christ  Jesus.      (Pr.) 

It  is  one  of  the  peculiar  characteristics  of  the  Messiah's  reign,  that  under 
it  the  poor  should  have  the  gospel  preached  to  them.  The  truth  was  taught 
in  various  ways  before,  but  from  hence  a  multitude  of  heralds  should  be  sent 
forth  to  proclaim  the  good  news  of  salvation. 

The  model  of  this  practice  is  to  be  looked  for  in  the  New  Testa- 
ment; and  in  the  text  we  see  that  there  were  three  things  especially  pertain- 
ing io  the  Apostolic  ministry. 

I.  The  leading  theme  of  it  was  Christ:  "Whom  we  preach." 

Preachino-  Christ,  and  the  cross  of  Christ,  is  emphatically  called  '"the  gos- 
pel," 1  Cor.  xv.  2 — 3;   and  "  the  record  which  Cod  hath  given  of  his  Son." 

1  John  v.  11. The  hearers  of  this  gospel  wanted  something  else:  "the 

Jews  require  a  sign,  and  the  Creeks  seek  after  wisdom  ;  but  we  preach  Christ 
crucified."     1  Cor.  i.  22,  23. 

In  justification  of  this  practice,  let  us  consider  some  of  the  cases  to  which 
the  subject  will  apply — 

1 .  There  may  be  some  who  have  lately  been  brought  to  a  sense  of  their 
sin  and  danger,  and   may  be  come  with  some  such  question  as  that  which 

filled  the  heart  of  the  Phillippian  jailer.  We  preach  Christ  as  the  only 

hope,  the  only  refuge  of  the  lost. 

2.  Another  may  feel  unhappy  because  he  cannot  perceive  hoiv  God  can  for- 
give sin,   consistently   with  justice  and  faithfulness.  The  cross  of 

Christ  is  the  only  solution  of  this  difficulty,  the  only  place  where  God  and 
the  sinner  can  meet  and  be  reconciled. 

3.  Another  having  long  been  under  conviction,  is  now  reformed :  he  reads, 

and  hears,  and  prays ;  but  can  find  no  rest  to  his  son/. Christ  only 

is  the  way,  and  he  only  can  give  him  rest.     Jer.  vi.  16.     Matt.  xi.  28. 

4.  Some  are  full  of  doubts  and  fears,  and  want  to  obtain  an  interest  in  the 

promise  of  eternal  life. ■  We  preach  Christ :  and  if  this  be  nothing  to 

you,  you  will  find  nothing  else  to  do  you  any  real  good.  But  if  the  way  of 
salvation  by  him  is  welcome  to  your  soul,  you  may  dismiss  your  fears,  for 
all  is  yours.  • 

5.  Another  is  bowed  down  under  Me  ills  and  burdens  of  life,  and  is  ready 

to  despond  and  say,  I  shall  never  see  good.  Look  to  Jesus,  lest  ye  be 

weary  and  faint  in  your  minds  ;  consider  his  sorrows,  and  forget  you  own. 
Heb.  xii.  2,  3. 

,  6.  Another  is  hungering  for  the  bread  of  fife,  and  longing  to  be  edified 
and  comforted.  The  same  doctrine  which  at  first  relieved  us,  will  af- 
terwards do  to  live  upon,  and  nothing  but  Christ  and  him  crucified  will  do  us 
any  real  good.     John  vi.  57,  58. 

7.  It  may  be  that  some  are  thoughtless  and  careless  under  the  word,  stilt 

in  a  state  of  impenitence  and  unbelief.  But  whether  they  will  hear, 

or  whether  thev  will  forbear,  we  must  still  go  on  preaching  Christ  and  him 
crucified.  This  only  is  the  power  of  God  unto  salvation,  and  this  it  is  that 
furnishes  motives  both  fo?  repentance  and  faith.  Isai.  xl'vi.  12,  13.  Acts  iv. 
12.     Rom.  i.  16. 

8.  Some  are  righteous  in  their  oum  eyes,  are  full,  and  have  need  of  nnth- 
ino-;  and  know  not  that  they  are  poor,  and  wretched^  and  blind,  and  naked. 


THE    MEANS    OF    GRACE.  487 

And  what  can  destroy  these  vain  hopes,  and  lay  the  sinner  in  the  dust, 

but  the  exhibition  of  an  able  and  all-sufficient  Saviour,  and  of  mercy  unde- 
served.    Isai.  lv.  1.     Rev.  iii.  17,  18. 

II.  The  practical  manner  in  which  the  apostles  preached  this  important 
doctrine  :  "  warning  every  man,  and  teaching  every  man  in  all  wis- 
dom." 

Warning  and  teaching  is  in  some  respect  distinct  from  preaching  the  gos- 
pel, which  properly  speaking  consists  in  proclaiming  the  good  news  of  salva- 
tion ;  yet  it  is  a  necessary  appendage  to  it,  and  essential  to  the  christian  min- 
istry. Some  men  under  a  pretence  of  preaching  the  gospel,  have  neglected 
it,  and  some  have  denounced  it  as  legal ;  but  it  ought  to  suffice  for  us  that  the 
apostles,  in  preaching  Christ,  "  warned  every  man,  and  taught  every  man  in 
all  wisdom." 

1.  They  learned  every  man.  Warning  is  an  expression  of  kind  regard: 
"as  my  beloved  sons,"  says  Paul  to  the  Galatians,  "I  warn  you."  Those 
for  whom  we  have  no  regard,  we  generally  let  alone,  and  suffer  them  to  have 

their  own  way.  Now  the  Scriptures  makes  use  of  warning  in  many 

cases,  and  we  are  required  to  do  the  same. —  1  Where  persons  are  in  a 
ivrong  road,  love  will  apprise  them  of  it,  and  warn  them  of  the  danger. 
Exek.  xxxiii.  8. — 2  Where  they  are  in  a  condition  which  exposes  them  to 
ruin,  love  will  warn  them  to  make  their  escape  and  to  flee  from  the  wrath 
to  come.  'Matt.  iii.  7. — 3  Where  men  enjoy  privileges  ami  advantages  which 
they  have  no  heart  to  improve,  they  ought  to  be  warned  of  the  consequences, 

and  exhorted  to  immediate  repentance.     Acts  xiii.  41, These  warnings 

are  no  other  than  the  dictates  of  common  prudence  and  benevolence,  and  can 
never  be  excluded  from  any  thing  like  a  rational  exercise  of  the  christian  min- 
istry. 

2.  The  apostles  taught  every  man  in  all  wisdom,  instructing  them  in  the 
first  principles  of  the  oracles  of  God,  giving  them  right  views  of  their  own  char- 
acter and  condition  as  sinners,  and  showing  them  the  suitableness  and  ability 
of  Christ  as  a  Saviour.  Such  also  must  be  our  labor,  both  in  the  pul- 
pit and  out  of  it,  showing  unto  men  the  way  of  salvation.  They  are  to  be 
taught  the  evils  they  are  to  shun,  and  the  good  they  are  to  choose ;  and  this 
in  order  to  their  being  brought  to  Christ,  as  the  last  and  only  refuge  of  the 
miserable  and  undone. 

III.  The  end  which  the  apostles  had  in  view  in  the  exercise  of  their  min- 
istry, and  that  is  the  salvation  of  their  hearers,  or  "that  they  might  pre- 
sent   EVERY    MAN    PERFECT    IN    CHRIST    JeSUS*" 

They  did  not  content  themselves  with  forming  the  manners  of  their  hear- 
ers nor  merely  with  warning  and  teaching  them  :  if  not  brought  savingly  to 
believe  in  Christ,  they  reckoned  nothing  to  be  done  to  any  purpose.  Gal. 
iv.  19 

But  how  was  Paul  to  present  "every  man  perfect  in  Christ  Jesus?"  Did 
he  hope  to  save  all  that  heard  him  ?  Viewing  them  collectively  he  did  not, 
for  he  knew  that  only  a  remnant  would  be  saved.  Acts  xv.  14.  Rom.  xi.  14. 
Rut  considering  them  individually  he  hoped  for  every  man,  and  labored  for 
their  salvation. 

God  is  not  obliged  to  do  all  he  is  able  to  do  to  save  sinners,  though  vre 
are  ;  and  not  knowing  his  counsel  or  design,  it  is  for  us  to  do  our  utmost, 
and  leave  the  event  to  him.     John  xx.  30,  31,  Rom.  ix.  1 — 3,  xi.  14. 

We  learn  from  hence,  that  the  employment  of  Christ's  faithful  servants  is 
to  win  souls  to  him,  and  it  shall  be  their  honor  in  the  last  day  to  present  to 
him  the  fruits  of  their  ministry.     2  Cor.  xi.  2. 


488  THE    MEANS    OF    GRACE. 

If  this  end  be  not  answered,  nothing  is  effected,  and  we  shall  lose  our  re- 
ward. A  barren  ministry  is  one  of  the  greatest  evils  to  be  dreaded  upon 
earth,  and  its  consequences  will  be  tremendous  in  the  world  to  come.  Ezek. 
xxxiv.  10,  Zech.  xi.  17,  Matt.  xxv.  30. 


IMPORTANCE  OF  PREACHING  CHRIST  CRUCIFIED. 

Gal.  iii.  1. — Before  whose  eyes  Jesus  Christ  hath  been  evidently  set  forth,  crucified  among 

you.     (Pr.) 

Under  any  circumstances  it  is  both  sinful  and  unwise  to  turn  away  from 
the  truth  as  it  is  in  Jesus;  it  bespeaks  us  blind  to  our  own  interest,  as  well 
as  regardless  of  the  glory  of  God.  But  that  which  rendered  such  conduct 
inexcusable  in  the  Galatians,  was  the  degree  of  evidence  with  which  the 
gospel  was  attended,  and  the  abundance  of  evangelical  preaching  which  they 
enjoyed.  It  had  been  the  great  object  of  the  apostles'  ministry  to  set  forth 
Christ,  and  perhaps  they  had  done  this  more  especially  to  the  Galatians  ;  so 
that  though  they  had  never  seen  Christ  in  the  flesh,  yet  with  such  advantages 
as  thev  possessed,  it  was  as  if  they  had  actually  seen  him. 

I.  Endeavor   to   ascertain   the   import   of  the   terms   employed   in 

THE    TEXT. 

By  "setting  forth  Christ  crucified,"  is  not  meant  a  setting  forth  merely 
his  bodily  sufferings,  or  giving  a  tragical  description  of  his  agony  in  the  gar- 
den or  on  the  cross,  The  evangelists  never  attempt  any  thing  of  this  kind 
in  their  narrative  :  on  the  contrary  they  state  the  circumstances  with  great 
brevity  and  simplicity,  without  any  coloring  or  reflections  of  their  own. — 
The  principal  reason  is,  that  however  great  the  sufferings  which  our  Lord 
endured,  the  virtue  of  atonement  did  not  consist  in  the  degree  of  suffering, 
but  in  the  dignity  of  him  that  suffered.  Such  a  representation  may  indeed 
affect  the  passions,  but  other  views  of  the  subject  are  more  edifying  and 
more  useful. 

1.  Christ  is  set  forth  in  the  gospel  as  the  great  propitiation,  by  tjhich 
God's  righteousness  might  appear  in  the  remission  of  sins.  Rom.  iii.  25. 
It  was  evident  that  God  had  pardoned  the  sins  of  old  testament  be- 
lievers, and  taken  them  to  heaven,  long  before  the  ttue  sacrifice  was  offered 
up;  the  righteousness  of  God's  conduct  was  therefore  in  some  degree  im- 
plicated, and  it  was  needful  that  it  should  be  thoroughly  cleared  up.  The 
gospel,  by  setting  forth  the  death  of  Christ  as  an  atonement  for  sin,  makes  a 
public  declaration  of  God's  righteousness,  and  shows  at  once  how  he  can  be 
just,  and  yet  the  justifier  of  him  that  believeth  in  Jesus. 

2.  Christ  is  set  forth  as  the  great  expression  of  divine  love  to  a  sinful 

and  perishing  world. Other  proofs  had  been   given  of  God's   love 

and  mercy,  in  his  loug-suffering  and  kindness  towards  men  ;  but  this  is  the 
greatest  of  all,  and  infinitely  surpasses  all  the  rest.  John  iii.  16.  If  God 
would  give  an  expression  of  his  love  to  sinners,  it  became  him  to  do  it  in  a 
manner  suited  to  the  unbounded  goodness  of  his  nature  ;  and  herein  he  hath 
commended  his  love  towards  us.     Rom.  v.  8,    1  John  iv.  9,  10. 

3.  Christ  is  set  forth  in  the  gospel   as  affording  the  strongest  proof  of 

God's  displeasure  against  sin. The  wrath  of  God  had  been  revealed 

from  heaven  in  various  forms,  against  the   ungodliness   and  unrighteousness 


THE    MEANS    OF    GRACE.  489 

of  men;  but  the  sufferings  of  Christ  for  us  were  the  grand  expression  of 
God's  infinite  hatred  of  sin.  In  him  sin  was  openly  and  publicly  condemn- 
ed, when  lie  was  made  a  curse  for  us.     Rom.  viii.  ;?,  Gal.  iii.  13. 

4.  Christ  crucified  is  set  forth  as  the  only  foundation  of  a  sinner's  hope. 
It  is  the  tenor  and  import  of  the  whole  gospel,  that  there  is  salva- 
tion in  no  other.  As  the  brazen  serpent  was  exhibited  to  the  Israelites  for 
their  healing,  even  so  is  a  crucified  Saviour  exhibited  to  us  as  the  only  me- 
dium of  life  and  salvation.  Here  it  is  that  sinners  must  look,  and  from 
hence  alone  derive  their  hope  of  acceptance  with  God.  John  i.  29,  iii. 
14,  15- 

5.  The  terms  in  the  text  further  denote,  the  high  degree  of  evidence  which 

attended  the  ministry  of  the  apostles,  especially  among  the  Gaiatians. 

— Christ  was  "set  forth"  of  old  by  promises,  by  types,  and  prophecies;  but 
all  this  was  dark  and  obscure.  Sinners  are  now  directed  to  behold  the  Lamb 
of  God,  and  we  all  with  open  face  behold,  as  in  a  glass,  the  glory  of  the 
Lord.  There  was  a  peculiar  plainness  in  die  preaching  of  the  apostles,  an  1 
Christ  was  "evidently"  set  forth,  crucified  among  them.  It  was  now  shown 
that  types  and  prophecies  received  their  accomplishment  in  Jesus,  and  the 
fullest  possible  demonstration  attended  it.  Hence  those  who  hear  the  gospel 
are  the  more  sinful  and  inexcusable,  in  not  ol, eying  (he  truth,  and  receiving 
it  in  love. 

II.  Consider  the  importance  of  setting  forth  Christ  in  the  preach- 
ing   OF    THE    GOSPEL. 

It  was  the  substance  of  the  apostolic  ministry  to  exhibit  a* crucified  Saviour. 

Paul  would  glory  in  nothing  else,  and  determined  to  know  nothing  else;   all 

their  preaching  was  called,   "a  preaching  of  Christ  to  the  people." 

It  is  also  a  principal  part  of  tin:  work  of  the  Holy  Spirit  to  take  of  the  things 
of  Christ,  and  show  them  unions:  it  should  therefore  be  t lie  great  object 
of  the  christian  ministry  to  co-operate  with  this  design.  Three  important 
ends  in  particular  are  answered  by  it — 

1.  To  exhibit  Christ  crucified  will  tend  lo  prove^ie  hearts  of  men,  and 
make  them  manifest;   and  nothing  besides  has  so   direct  a  tendency  to  do  it. 

If  we  have  any  real  love  to  God,  any  love  to  righteousness,  to  the 

souls  of  men,  or  to  our  own  souls,  the  doctrine  of  the  cross  will  make  it  evi- 
dent. We  shall  immediately  feel  and  discover  a  peculiar  relish  for  it,  it  will 
be  to  us  as  a  savor  of  life  unto  life,  and  the  name  of  Jesus  will  be  as  oint- 
ment poured  forth. If  destitute  of  love  to  God  and  man,  and  all  vir- 
tuous affection,  the  doctrine  of  the  cross  will  be  to  us  a  savor  of  death  unto 
death.  The  preaching  of  Christ  crucified  was  to  the  Jews  a  Stumbling- 
block,  and  to  the  Greeks  foolishness  ;  but  to  them  which  are  saved,  Christ 
the  wisdom  of  God,  and  the  power  of  God,    1  Cor.  i.  23,  24. 

2.  To  set  forth  Christ  crucified  is  the  only  way  of  giving  peace  to  souls 

in  distress  for  sin. When  a  sinner  is   brought  under   the  terrors  of 

the  law,  made  to  see  and  realize  his  guilt  and  danger,  and  to  feel  his  need  of 
a  Saviour,  he  is  apt  to  look  inward  for  some  qualification  to  recommend  him 
to  Christ';  but  to  set  forth  a  crucified  Saviour  is  to  point  him  to  the  only  re- 
fuge, and  to  show  him  at  once  his  remedy. The  penitent  is  often  led 

to  examine  himself  for  evidences  of  grace  in  order  to  obtain  comfort,  and  is 
as  often  disappointed,  while  the  cross  of  Christ  is  overlooked.  Lei  the  sin- 
ner then  direct  his  eyes  to  Jesus,  and  look  l"  Calvary,  for  all  his    help    must 

come    from    thence. Or   if   we   desire   a    mure    spiritual    and    humble 

frame  of  mind,  no  means  an;  so  effectual  to  in  production  as  the  Contempla- 
tion of  a  crucified   Redeemer.     If  the  doctrine  t>{  the  cross  will   make  us 

02 


490  THE    MEANS    OF    GRACE. 

happy,  we  have  great  reason  to  be  so;  if  it  will  not,  there  is  no  help  for  ns 
in  God. 

3.  To  exhibit  Christ  crucified  is  the  way  to  draw  forth  and  bring  into  ex- 
ercise all  the  christian  graces. The  doctrine  of  the  cross  furnishes 

fresh  motives  for  repentance,  gives  a  direct  incentive  to  holy  love,  and  lays 
again  the  foundation  of  our  hope.  If  this  doctrine  were  withheld,  or  only 
occasionally  exhibited,  it  would  becloud  the  whole  of  the  christian  system, 
and  deprive  it  of  the  power  of  healing  the  broken  in  heart. 

4.  The  preaching  of  Christ  crucified  is  that  which  leaves  all  unbelievers 

without  excuse. It  will  be  impossible  for  those  to   plead  ignorance 

of  the  way  of  salvation,  '-»  before  whose  eves"  this  truth  has  been  evidently 
set  forth.  If  such  should  eventually  perish,  it  will  not  be  for  lack  of  know- 
ledge, but  for  want  of  a  heart  to  attend  to  the  things  which  belong  to  their 
everlasting  peace. 


EVANGELICAL  PREACHING. 

Acts?  ii.  37. — Now  when  they  heard  this  they  were  pricked  in  their  heart,  and   said  unto 
Peter  and  to  the  rest  of  the  Apostles,  Men  and  brethren,  what  shall  we  do?     (Sk.) 

Preaching  has  ever  been  the  principal  means  used  for  diffusing  a  know- 
ledge of  Christianity.  . 

It  was  the  method  adopted  and  enjoined  by  the  great  Author  of  our  religion, 
Matt.  iv.  17,  and  x.  7;  Mark  xvi.  15;  and  that  by  which  his  apostles  suc- 
ceeded in  making  known  the  gospel  to  the  very  ends  of  the  earth,  Mark  xvi. 
20;  Acts  v.  42;  Rom.  x.  14—18. 

When  engaged  in  properly,  as  to  its  subject  and  manner  it  is  ever  success- 
ful in  accomplishing  U^  great  end  for  which  it  was  originally  adopted,  1 

Cor.  i.  21. A  striking  instance  of  its  early  success  is  recorded  in  the 

chapter  before  us  ;  and  we  are  led  by  our  text  to  inquire  into — the  nature  of 
that  preaching  which  was  so  successful ;  and  into  the  effects  which  follow- 
ed such  preaching, 

I.  The  nature  of  the  preaching  may  be  understood  from  the  context. 

The  subject  was  Christ. The  preacher's  aim  evidently  was,  to  prove 

that  Jesus  of  Nazareth  was  the  true  Messiah. 

To  do  this  he  speaks  of  him,  verse  22,  as  one  that  had  been  "  approved 
of  God  among  them  by  signs  and  miracles;"   see  John  iii.  2,  and  xiv.  10, 

11,  and  Acts  x.  38. Fie  then  declares,  verse  23,  that  this  was  the  person 

delivered  to  death  "by  the  determinate  counsel  and  foreknowledge  of  God;" 
see  Luke  xxiv.  26,  27,  and  thus  introduces  Christ  as  the  Saviour, — the  Sac- 
rifice for  sin,  Isa.  liii.  10.  He  next  dwells  on  his  resurrection,  and  conse- 
quent exaltation ;  verses  24 — 36,  and  asserts  that  he  is  both  Lord  and  Christ. 
These  things  he  confirms— by  Scripture,  verses  25 — 28, — and  by  sound 
argnmpnt,  verses  29 — 36. 

The  subject  was  of  the  highest  importance ; it  was  perfectly  suitable 

to  the  an  hence  ; 

A>}  I  the  manner  of  treating  it  was   excellent.     The   discussion  was 

plain — concise — clear. The   mode  of  address  was  evidently  courageous 

and  bol  1.— It  was  such,  as  being  equallv  removed  from  impertinence  and  self- 
confidence  on  the  orre  hartd,  and  from  the  fear  of  man  on  t';e  other,  such  as 


THE    MEANS    OF    GRACE.  491 

becomes  those  whom  God  employs  to   speak  in  his   name;  see  Prov.  xxix 
25;  Jer.  i.  17. 

The  preacher  who  thus  conducted  himself,  demands  our  consideration.  It 
was  Peter,  a  late  fisherman  of  Galilee,  Matt.  iv.  18 — 20,  one  of  the  lower 

class  of  society. Peter,  a  poor  man,  who  said,   "  Silver  and  geld  have 

I  none,"  chap.  iii.  5. Peter,  whose  mind  had  never  been  stored  nor  ex- 
panded by  the   knowledge  of  the  schools. But  Peter,  who   had    learned 

of  the  Lord  Jesus,  the  Teacher  who  came  from  God,  John  iii.  2  ;  he  was 
well  acquainted  with  the  holy  Scriptures; — he  knew  the  truth  experiment- 
ally;— his  soul  was  filled  with  the  Holy  Ghost; — he  had  good  natural 
sense; — lie  was  divinely  called  to  preach  the  Gospel; — and  thus  qualified, 
he  preached  ; — power  from  above  attended  the  word. 

II.   And  the  effects  WHICH  followed  well  deserve  our  attention. 

"  They  were  pricked  in  their  heart."  Hearers  treat  the  word  preached 
with  indifference  ; — or  feeling  its  force,  they  resist  it; — or  happily,  like  those 
whose  case  is  before  us,  they  yield  to  its  convincing  influence.  These  were 
pricked  in  their  heart ;  see  Heb.  iv.  12.  The  address  was  made  to  their 
understanding, — their  judgment, — their  conscience;  and  being  accompanied 
by  the  power  of  divine  grace,  they  were  rationally,  Scripturally,  and  feelingly 
convinced  of  the  error  of  their  ways ; 

"  And  said  to  Peter  and  to  the  rest  of  the  apostles,  Men  and  brethren, 
what  shall  we  do?"     We  may  consider  this  as 

The  language  of  religious  concern.  They  now  perceived  the  vileness 
of  their  hearts;  and  the  wickedness  of  their  conduct ;  and  the  great  crime 
of  slighting,  rejecting,  and  crucifying  the  Lord  Jesus,  particularly  affected 
them.  They  saw  the  danger  of  their  situation,  and  were  alarmed  about  the 
consequences,  see  chap.  ix.  6.     Hence  we  cannot  but  view  it  too,  as 

The  language  of  religious  distress.  In  all  cases  where  sinners  are 
brought  to  a  state  of  proper  concern  about  their  souls,  that  concern  is  accom- 
panied by  distress,  on  account  of  their  having  offended  God,  neglected  the 
blessed  Saviour, — grieved  the  Holy  Spirit, — and  ruined  themselves;  see  Jer. 
xxxi.  18,  19;  Zech.  xii.  10.  Such  are  anxious  to  know  how  they  may 
"flee  from  the  wrath  to  come;"  how  they  may  obtain  salvation  from  sin 
here,  and  from  its  consequences  hereafter ;  see  Acts  xvi.  30.  We  may  there- 
fore consider  this,  as 

The  language  of  humble  inquiry.  Such  an  inquiry,  from  such  a  people, 
is  truly  striking.  Think  on  their  former  prejudices  ; — the  contempt  in.which 
they  had  held  Jesus  and  his  followers  ;  the  probability  that  there  were  among 
those  who  thus  exclaimed,  some  of  the  higher  classes, — priests  at  least, 
chap.  vi.  7  ;  and  it  must  be  acknowledged,  that  on  this  occasion,  the  power 
of  divine  grace  to  convince  and  to  humble  was  singularly  astonishing.  And 
we  learn  from  the  subsequent  verses,  that  this  grace  was  no  less  powerful 
and  conspicuous,  in  raising  there,  thousands  of  broken-hearted  penitents, 
from  a  state  of  godly  sorrow  to  that  of  holy  joy. 

Such  was  the  preaching,  and  such  were  the  effects. 

Our  minds  are  farther  led  to  the  following  improvement. 

Christ  crucified  is,  and  ever  should  be,  the  grand  subject  of  the  Chris- 
tian Ministry.  The  Lord  Jesus  commanded  his  apostles  to  preach  in  his 
name  ;  see  eh.  xxiv.  47.  They  began  thus,  as  we  have  now  seen.  Thus 
they  continued;  see  chap.  iii.  12,  and  iv.  5 — 12,  and  v.  30,  and  viii.  5,  35, 
and  ix.  20,  and  x.  34 — 43,  and  xi.  20,  &e. — to  chap,  xxviii.,  They  preached 
t /ins  to  Jews  and  Gentiles,  1  Cor.  i.  23,  24. 


492  THE    MEANS    OF    GRACE. 

There  is  salvation  in  no  other, — there  is  no  other  name  whereby  we  can 
be  saved,  chap.  iv.  12.  Jesus, — his  Deity, —  his  Incarnation, — his  spotless 
Life, — his  sacrificial  Death, — his  Resurrection,  and  Intercession  ;  Jesus,  who 
is  the  author  and  finisher  of  faith, — should  be,  with  ministers,  "  the  first  and 
the  last," — "all,  and  in  all."  Most  of  our  discourses  should  be  of  him  and 
his  salvation  : — and  none  of  them  should  be  without  a  voice  to  say,  "Behold 
the  Lamb  of  God  !" 

We  are  also  taught  to  adapt  our  discourse  to  our  audience  ; — and  boldly  to 
declare  the  whole  counsel  of  God;  fearing  the  face  of  no  man;  see  Jer.  i. 
7,  8  ;   Ezek.  ii.  6,  7. 

In  religion,  it  is  of  the  utmost  importance  that  the  heart  be  affected ; 
("they  were  pricked  in  their  hearts  f )  see  Gen.  vi.  5;  Jer.  xvii.  7;  Joel 
ii.  13  ;  Mark  vii.  21  ;  Pro  v.  iv.  23  ;  Psa.  Ii.  19,  17.  Sin  hath  its  seat  in  the 
heart; — there  the  change  should  begin  :   to  be  effectual,  it  must  begin  there. 

A  mere  change  of  sentiments, — of  opinions, — of  profession,  will  avail 

nothing;   see  chap.  viii.  9,  13,  18,  23. 

Persons  may  be  so  affected  on  account  of  their  sin  and  danger,  that  they 
cannot,  in  some  cases,  avoid  strongly  expressing  taheU  they  fed.  "While, 
therefore,  we  cautiously  guard  against,  and  check  every  thing  in  religious 
profession  which  is  unscriptural,  and  that  would  lead  to  disorder  and  confu- 
sion ;  we  should  be  fully  aware  that  there  may  still  be  cases  in  which  per- 
sons religiously  affected  cannot  help  saying,  "  Men  and  brethren,  What  shall 
we  do  ?" 

77(e  essential  importance  of  divine  influence  to  render  the  word  preached 
successful  is  another  idea  suggested  by  the  circumstances  connected  with  the 
text.  Could  any  argument,  any  eloquence  of  Peter's,  unaccompanied  by  the 
power  of  divine  grace,  have  prevailed  to  awaken  the  consciences, — to  bear 
down  the  prejudices, — and  to  subdue  the  pride  of  those  who  heard  him? 
And  can  preachers  in  our  day  succeed  without  such  influence?  see  John  xv. 
5;  1  Cor.  iii.  6.  Though  the  miracle-working  power  of  the  Holy  Ghost  is 
no  longer  necessary  to  give  sanction  to  the  supernatural  doctrine  of  salvation 
by  faith  in  a  crucified  Saviour,  because  such  sanction  has  long  since  been 
sufficient  ;  yet  the  power  of  the  Holy  Ghost  to  assist  God's  ministers  in 
their  great  work,  and  to  convert  and  save  sinners,  is  ever  alike  necessary, 
and  is  promised  even  to  the  end  of  the  world,  Matt,  xxviii.  20;  John  xiv. 
16;  Luke  xi.  13. 

In  .the  discharge  of  their  sacred  duty,  let  the  preachers  of  the  Gospel 
alwavs  seek, — always  expect  divine  aid  ; — and  ever  look  for  some  success. 

And  though  that  success  may  not  always  be  such  as  they  desired,  yet, 

doino-  God's  work  in  a  right  disposition,  they  may  safely  console  themselves 
with  these  words: — "Surely  my  judgment  is  with  the  Lord,  and  my  work 
with  my  God,"  Isa.  xlix.  4. 


CHRISTIAN  MINISTERS,  AND  THEIR  WORK. 

Acts  xvi.  17. — These  men  are  the  servants  of  the  most  high  God,  which  show  unto  us  the 
way  of  salvation.     (Sk.) 

From  the  context  we  learn,  that  Paul  and  Silas  were  directed  by  a  vision 
to  go  to  Macedonia,  ver.  6 — 12.     Lydia,  being  converted  to  God  at  Philippi, 


THE    MEANS    OF    GRACE.  493 

received  them  into  her  house,  ver.  13,  15;  from  whence  they  wen:  followed 
by  a  female,  possessed  with  a  spirit  of  divination,  who  cried,  saj  jng,  "  These 
men,"  &c.  This  testimony,  though  true,  had  a  tendency  to  lessen  their  au- 
thority, as  the  natural  inference  was,  that  they  were  in  league  with  her.  The 
apostle  Paul,  seeing  it  in  all  its  hearings,  expelled  the  demon;  which  occa- 
sioned violent  persecution,  ver.  l(i — 34.  The  words  of  our  text,  however, 
are  true,  full,  clear,  and  distinct;   let  us,  therefore,  notice, 

I.  The  important  work  of  Christian  ministers;  viz.  to  show  unto 
mankind  the  way  of  salvation;  in  doing  which,  it  is  necessary  that  they 
should, 

1.  Define  the  nature  of  this  salvation.  It  is  spiritual,  and  imports,  1.  A 
deliverance  from  contracted  guilt.  The  design  of  the  gospel  is  to  give  a 
knowledge  of  salvation  by  the  remission  of  sins,  Luke  i.  77.  Hence  Peter 
and  his  coadjutors,  when  brought  before  the  Sanhedrim  a,t  Jerusalem,  asserted 
that  "Jesus  whom  the  Jews  hail  crucified,  God  had  exalted  with  his  right 
hand  to  be  a  Prince,  and  a  Saviour,"  &c,  Acts  v.  31  ;  and  Paul,  preaching 
at  Antioch,  said,  "Be  it  known  unto  you,  therefore,  men  and  brethren,  that 
through  this  man  is  preached  unto  yon  the  forgiveness  of  sin,"  <kc,  Act9 
xiii.  38,  39.  2.  The  bondage  of  sin  ;  hence  the  gospel  is  the  power  of 
God  to  salvation,  Rom.  i.  1G;  delivering  the  believer  from  the  dominion  of 
sin,  Rom.  vi.  22;  and  empowering  his  feebleness  to  do  "the  good  and  ac- 
ceptable, and  perfect  will  of  Cod,"  Rom.  viii.  2,  3.  3.  Its  moral  pollution, 
Tit.  iii.  5  ;  in  which  text  the  apostle  shows  that  we  are  saved  by  the  wash- 
ing of  regeneration,  &c;  while  John  asserts,  "  If  we  walk  in  the  light  as  he 
is  in  the  light,  we  have  fellowship  one  with  another,  and  the  blood  of  Jesus 
Christ  his  Son  cleanseth  us  from  all  sin,"  1  John  i.  5.  4.  Its  fatal  conse- 
quences ;  in  the  everlasting  happiness  of  the  soul.  Believers  are  kept  by  the 
power  of  God  through  faith  unto  salvation,"  1  Pet.  i.  5:  and  to  such  Jesus 
will  appear  the  second  time  without  sin  unto  salvation,  Ileb.  ix.  28.  So  that 
it  imports,  not  only  a  deliverance  from  all  moral  evil  and  its  consequences, 
but  it  secures  the  enjoyment  of  grace  here,  and  glory  hereafter,  Rev.  xii.  10. 

2.  Deve/ope  its  source  ; — The  pure,  disinterested,  unmerited,  unparalleled, 
and  unsolicited  mercy  of  God,  John  iii.  16.  In  contemplating  the  scheme 
of  redemption,  which  originated  in  the  eternal  mind,  we  may  exclaim,  in  the 
language  of  John,  "  Behold  what  manner  of  love  the  Father  hath  bestowed 
upon  us,"  1  John  iii.  1.  Such  love  as  this  furnishes  a  subject  for  the  ever- 
lasting contemplation  of  men  and  angels. 

3.  Proclaim  its  Author ; — the  Lord  Jesus  Christ:  for  so  hath  the  Lord 
said,  "  I  have  set  thee  to  be  a  light  of  the  Gentiles,  that  thou  shouldest  be 
for  salvation  to  the  ends  of  the  earth,"  Acts  xiii.  47.  "And  being  made  per- 
fect, he  became  the  Author  of  eternal  salvation  unto  all  them  that  obey  him," 
Heb.  v.  9.  "  God  hath  appointed  us  to  obtain  salvation  by  our  Lord  Jesus 
Christ,"  I  Thess.  v.  9.  "  Neither  is  there  salvation  in  any  other,"  Acts 
iv.  12. 

4.  Point  out  its  necessity; — By  showing  the  nature  of  sin,  1  John  iii. 
4; — its  source,  Mark  vii.  21,  22; — its  universal  dominion,  Rom.  v.  12.  iii. 
JO — 19; — and  the  irrevocable  decree  of  God,  Luke  xiii.  3;  John  iii.  3; 
Heb.  ii.  3,  xii.  14. 

5.  Explain  ils  appointed  method; — 1.  Repentance,  Mark  i.  15; — origi- 
nating in  COnVii  lion  of  sin.  Rom.  vii.  9; — accompanied  by  sorrow  for  -m,  2 
Tor.  vii.  10; — manifested  by  reformation  from  sin,  Luke  xix.  8: — and  ex- 
pressed in  ardent  prayer  to  God,  Luke  xviii.  13.  2.  Faith  totvards  our 
Lord  Jesus  Christ,  Acts  xx.  21  ; — faith  in  Ins  person  and  offices,  importing 


494  THE    MEANS    OF    GRACE. 

a  full  reliance  in  his  merits  for  pardon  and  acceptance,  Rom.  iii.  24,  25  : — ■ 
living  faith,  which  subjects  the  soul  to  Christ  in  the  way  of  obedience.  Gal. 
v.  6. 

II.  Their  high  designation; — "Servants  of  the  most  high  God:" 
which  imports, 

1.  That  their  commission  is  from  God.  To  them  he  has  said,  "  Go  ye 
into  all  the  world,  and  preach  the  gospel  to  every  creature,"  &c,  Mark  xvi. 
18.  And  their  reply  to  the  church  is  the  language  of  the  apostle,  Eph.  iii. 
8.  They  are  servants,  "  having  this  treasure  in  earthen  vessels,  that  the  ex* 
cellency  of  the  power  may  be  of  God,"  2  Cor.  iv.  7.  Hence  they  can  say, 
"as  we  were  allowed  of  God  to  be  put  in  trust  with  the  gospel,  even  so  we 
speak ;  not  as  pleasing  men,  hut  God,  which  trieth  our  hearts,"  1  Thess. 
ii.  4. 

2.  Their  supplies,  are  divine.  Their  Master  hath  said,  "Lo,  I  am  with 
you  alway,  even  unto  the  end  of  the  world,"  Matt,  xxviii.  20.  In  seasons 
of  discouragement  he  says,  "  My  grace  is  sufficient  for  thee,"  2  Cor.  xii. 
9  ; — "  Go  to  all  that  I  shall  send  thee,  and  whatsoever  I  command  thee,  thou 
shalt  speak.  Be  not  afraid  of  their  faces;  for  I  am  with  thee  to  deliver  thee, 
saith  the  Lord,"  Jer.  i.  8. 

3.  Their  success  is  from  God.  A  minister  may  be  sound  in  his  judg- 
ment, orthodox  in  his  creed,  logical  in  his  definitions,  correct  in  his  enuncia- 
tion, rhetorical  in  his  discourses,  pathetic  in  his  appeals,  powerful  in  his  ap- 
plication, and  yet  unsuccessful  in  winning  souls ;  "  Paul  may  plant,  and 
Apollos  water,  but  God  giveth  the  increase,"  1  Cor.  iii.  7.  St.  Paid,  who 
was  chief  of  the  apostles,  felt  this,  when  he  said,  "Brethren,  pray  for  us, 
that  the  word  of  the  Lord  may  have  free  course,  and  be  glorified,"  2  Thess. 
iii.  1.  Ministers  are  God's  servants, — to  their  own  Master  they  stand  or 
fall ;  they  devoutly  acknowledge  the  good  done  on  earth,  the  Lord  alone  does 
it;  hence  their  appeals  to  God  for  the  aid  of  the  Holy  Ghost,  without  whom 
"  nothing  is  wise,  or  strong,  or  good."  It  remains  for  us,  therefore,  to 
notice, 

III.  The  duty  of  those  among  whom  Providence  may  direct  their 
labors;   which  is, 

1.  To  receive  their  message.  "Whosoever,"  said  Christ  to  his  disciples, 
"  shall  not  receive  you  nor  hear  your  words,  when  ye  depart  out  of  that 
house  or  city,  shake  off  the  dust  of  your  feet,"  Sic,  Matt.  x.  14,  15.  Need 
we  wonder  that  our  Lord  should  say,  "Take  heed  how  ye  hear?"  Luke 
viii.  18.  Let  no  man  trifle  with  God's  message,  however  feeble  the  instru- 
ment who  has  delivered  it. 

2.  Support  their  characters.  "  Against  an  elder  receive  not  an  accusation 
but  before  two  or  three  witnesses,"  1  Tim.  v.  19  : — "  Touch  not  mine  anoint- 
ed, and  do  my  prophets  no  harm,"  1  Chron.  xvi.  22. 

3.  Respect  their  office.  "  And  we  beseech  you,  brethren,  to  know  them 
which  labor  among  you,  and  are  over  you  in  the  Lord,  and  admonish  you; 
and  esteem  them  very  highly  in  love,  for  their  works'  sake,"  1  Thess.  v. 
12,  13. 

4.  Supply  their  wants.  "  For  if  the  Gentiles  have  been  made  partakers 
of  their  spiritual  things,  their  duty  is  also  to  minister  to  them  in  carnal  things," 
Rom.  xv.  27;   1  Tim.  v.  17;   l'Cor.  ix.  1—10. 

5.  Facilitate  their  labors.  This  you  should  do  by,  1.  Your  prayers, 
Eph.  vi.  18,  19;  1  Thess.  v.  25;  2.  Your  influence,  in  its  weight  and  ex- 
tent. 


THE    MEANS    OF    GRACE.  495 

APPLICATION. 

To  you  is  ihe  word  of  this  salvation  sent.  Have  you  received  the  truth  ? 
Do  you  enjoy  the  salvation  of  the  gospel  ?  If  you  have  not  oheyed  the  gos» 
pel,  how  awful  your  state!  1  Pet.  iv.  17.  "Repent  ye,  therefore,  and  be 
converted,  that  your  sins  may  be  blotted  out,  when  the  times  of  refreshing 
shall  come  from  the  presence  of  the  Lord." 


OFFICE  AND   RESPONSIBILITY  OF  MINISTERS. 

Ezek.  xxxiii.  8. — When  I  say  unto  the  wicked,  O  wicked  man,  thou  shalt  surely  die!  if 
thou  dost  not  speak  to  warn  the  wicked  from  his  war,  that  wicked  man  shall  die  in  his 
iniquity  ;  hut  his  blood  will  I  require  at  thy  hand.      (II.  U.) 

The  office  of  a  Minister  is  the  most  impoitant  and  most  difficult  of  any 
that  we  can  be  called  to  sustain.  It  is  the  most  important,  because  the  sal- 
vation of  multitudes  depends  upon  it:  and  it  is  the  most  difficult,  because  it 
requires  such  self-denying  habits,  and  spiritual  affections.  The  responsibil- 
ity also  that  attaches  to  it  is  such,  that  no  man  would  dare  to  take  it  upon 
himself,  if  he  h  d  not  a  promise  of  peculiar  assistance  in  the  discharge  of  it. 
Ministers  are  the  messengers  of  God  to  men  :  to  them  they  must  faithfully 
declare  his  whole  counsel :  however  painful  the  truths  may  be  which  they 
are  to  deliver,  and  however  averse  men  may  be  to  hear  them,  they  must  exe- 
cute their  commission  at  the  peril  of  their  souls.  To  this  effect  God  speaks 
in  the  words  before  us  :   in  which  we  may  notice, 

I.   What  God  saith  to  the  wicked — 

It  is  scarcely  possible  to  conceive  a  more  solemn  declaration  than  that 
before  us:  "I  say  unto  the  wicked,  O  wicked  man,  thou  shalt  surely  die!" 
Consider, 

1.  Who  are  the  people  addressed — 

These  are  all  who  do  not  unfeitrnedly  turn  from  sin  to  God.  It  matters 
not  whether  they  be  ric|ji  or  poor,  old  or  young,  learned  or  unlearned.  In 
some  sense,  it  matters  not  whether  their  sins  have  been  more  or  less  heinous  : 
for  though  there  certainly  are  degrees  of  guilt,  and  some  are  more  wicked 
than  others,  yet  all  are  wicked,  who  are  not  following  after  God  in  righteous- 
ness and  true  holiness;  and  consequently,  all  such  persons,  however  their 
characters  may  vary  in  other  respects,  are  addressed  in  the  text.    ' 

2.  The  declaration  of  God  unto  them — 

Death  is  here  denounced  as  the  judgment  to  be  inflicted  on  all  who  turn 
not  to  their  God  :  and  to  the  same  effect  the  Inspired  Writers  uniformly 
speak,  Isa.  iii.  11,  Rom.  vi.  23,  Jam.  i.  14,  15.  Nor  are  we  at  a  loss  to 
determine  what  is  meant  by  '•death:"  it  is  the  wrath  of  God,  Rom.  i.  18, 
the  misery  of  hell,  Rev.  xxi.  8.  This  is  the  judgment  that  will  come  upon 
every  individual  who  shall  be  found  in  the  state  before  describe*!.  God  may 
be  considered  as  addressing  himself  to  every  individual  of  the  human  race"; 
"O  thou  wicked  man!"  Nor  is  this  fatal  result  of  wickedness  expressed 
in  doubtful  terms :  there  is  no  peradventure  ;  the  decree  is  fixed;  "Thou 
shall  surely  die !"  Who  can  reflect  on  these  words  as  proceeding  from  a 
God  of  infinite  power  and  of  inviolable  truth,  and  not  tremble  ? 

3.  The  condition  implied  in  that  declaration — 


496  THE    MEANS    OF    GRACE. 

If  there  were  no  condition  implied  in  the  declaration,  it  would  have  been 
to  no  purpose  to  make  known  the  declaration  itself;  since  it  could  have  no 
other  effect  than  to  torment  men  before  their  time.  But  as  in  the  message 
to  Nineveh.  "  that  in  forty  days  Nineveh  should  be  overthrown,"  there  was 
an  implied  condition,  that,  if  they  repented,  the  threatened  vengeance  should 
be  withheld;  so,  in  this  case,  there  is  an  implied  assurance,  that  the  wicked, 
if  they  will  repent,  shall  not  die.  And  this  is  expressly  stated  in  the  follow 
ing  context:  ver.  14 — 16,  so  that,  awful  as  this  passage  is,  it  is  no  lees  en- 
couraginor  than  it  is  awful ;  because  it  assures  the  contrite  and  believing  sin- 
ner that  he  shall  never  perish. 

Together  with  this  warning,  we  see  in  the  text, 

II.    THE    NECESSITY    IMPOSED    ON    MINISTERS    TO    PROCLAIM    IT 

Ministers  are  described  as  watchman,  or  sentinels,  placed  at  a  distance 
from  the  camp  to  give  notice  of  the  enemy's  approach.  Now  this  very  char- 
acter marks  both  their  duty  and  their  responsibility.  But  the  consequences 
of  neglect  in  any  Minister  are  declared  in  two  respects: 

1.  The  person  whom  he  neglects  to  warn,  will  perish — 

If  through  the  sloth  or  treachery  of  the  sentinels  a  camp  be  surprised  at 
midnight,  nothing  but  confusion  and  ruin  can  ensue.  Tims,  if  a  person  ap- 
pointed to  warn  the  wicked,  neglect  to  do  so,  the  wicked  will  continue  re- 
gardless of  their  impending  doom,  till  it  is  too  late  to  avert  it.  And  when 
the  hour  of  vengeance  is  come,  it  will  be  to  no  purpose  to  say,  "  I  was  not 
aware  of  my  danger  ;  my  Minister  has  betrayed  me."  No  ;  the  wicked  have 
means  of  information  within  their  own  reach,  independent  of  their  Ministers  ; 
and  they  have  secret  intimations  in  their  own  consciences  that  they  ought  to 
repent:  and  therefore  they  must  take  the  conseqences  of  their  own  wicked- 
ness: "  they  must  die  in  their  iniquity."  How  awful  is  this  effect  of  one 
Minister's  supineness  !  Alas  !  that  hundreds,  and  perhaps  thousands,  should 
perish  eternally,  when,  if  he  had  warned  them  faithfully,  they  might  have 
been  saved  for  ever! 

2.  He  himself  also  will  be  dealt  with  as  the  author  of  that  sinner's  de- 
struction— 

As  a  sentinel  who,  by  neglecting  to  give  notice  of  the  enemy's  approach, 
occasioned  the-  overthrow  of  the  army  to  which  he  belonged,  would  be 
chargeable  with  all  the  consequences  of  his  neglecj,  so  will  the  blood  of  all 
that  perish  through  the  Minister's  neglect  "be  required  at  his  hand."  When 
they  shall  all  stand  before  God,  he  will  ask  of  the  Minister,  Why  didst  thou 
not  warn  that  man,  and  him,  and  him,  and  him  ?  It  will  be  to  no  purpose 
to  say,  "  Lord,  he  was  rich,  and  I  was  afraid  of  his  displeasure  ;"  or,  "  Lord, 
he  was  poor,  and  I  overlooked  him;"  or,  "Lord,  I  was  so  engaged  in  busi- 
ness or  pleasure,  that  I  never  thought  about  the  souls  committed  to  my  charge." 
No  :  he  must  answer  for  every  soul  that  perishes  through  his  means,  and 
must  sink  ten-fold  deeper  into  the  bottomless  abyss  than  the  most  guilty  of 
the  people  whom  he  has  neglected  and  betrayed. 

Application — 

After  stating  these  reasons  for  Ministerial  fidelity,  we  need  make  no  apol- 
ogy for  "warning  the  wicked  from  their  way  :"  or  rather,  we  need  apologize 
for  not  using  far  greater  plainness  of  speech  than  we  have  ever  yet  done. 

Hear  then,  ye  wicked,  with  solemn  awe,  the  voice  of  God  to  you.  "0 
thou  wicked  drunkard,  thou  shalt  surely  die  !"  "  O  thou  wicked  ivhore- 
mpnger,  thou  shalt  surely  die  !"  "O  thou  wicked  sivearer,  or  Sabbath- 
breaker,  thou  shalt  surely  die  !"      Is   there   any  one   hear  that,  though  free 


THE    MEANS    OF    GRACE.  497 

from  gross  sins,  lives  in  a  neglect  of  secret  prayer  ;  "  O  thou  wicked  man, 
thou  shalt  surely  die  !"  * 

But  while  we  declare  these  things,  we  would  not  be  unmindful  of  the  com- 
passion which  is  expressed  in  the  very  mode  in  which  God  has  denounced 
his  judgments  ;  "O  thou  wicked  man!"  This  seems  to  intimate,  that  God 
is  grieved  for  the  misery  of  the  wicked,  even  while  he  declares  the  doom 
that  awaits  them.  So  would  we  be  ;  and  the  rather,  because  we  ourselves 
are  involved  in  the  same  condemnation,  if  we  do  not  repent  and  turn  to 
God. 

O  then,  brethren,  whether  ye  have  committed  gross  sins  or  not,  remem- 
ber that  ye  all  need  to  humble  yourselves  before  God  as  condemned  sinners  : 
ye  all  need  to  wash  in  the  fountain  of  the  Redeemer's  blood  :  ye  all  need  to 
"  turn  from  your  transgressions,  that  so  iniquity  may  not  be  your  ruin."  O 
that  God  may  enable  you  to  accept  this  warning  with  all  thankfulness  !  We 
have  striven,  as  it  became  us,  to  "  deliver  our  own  souls  :"  the  Lord  grant 
that,  in  thus  endeavoring  to  "  save  ourselves,  we  may  be  instrumental  to 
save  also  those  that  hear  us  !"     1  Tim.  iv.  16. 


THE  APOSTLES  CHOSEN. 

Luke  vi.  12,  13. — And  it  came  to  pass  in  those  days  that  he  went  out  into  a  mountain  to 
pray,  and  continued  all  night  in  prayer  to  God.  And  when  it  was  day,  he  called  unto 
him  his  disciples;  and  of  them  ho  close  twelve,  whom  also  he  named  apostles.     (H.  H.) 

The  short  period  of  our  Lord's  ministry  on  earth  rendered  it  expedient 
for1  him  to  employ  others  as  his  co-adjutors  in  the  work.  Accordingly,  in 
reference  to  the  twelve  Patriarchs,  who  might  be  considered  as  the  fathers 
of  the  Jewish  Church,  he  selected  twelve  of  his  disciples,  who  should  be 
his  instruments  for  planting  and  establishing  his  church.  There  were  other 
seventy,  whom  at  a  later  period  he  sent  forth,  two  and  two,  for  the  purpose 
of  preparing  the  minds  of  the  people  for  his  personal  ministry  among  them; 
Luke  x.  1  ;  but  the  apostles  were  to  be  his  stated  servants  after  that  he  should 
have  left  thi«i  world  and  returned  to  his  heavenly  Father.  The  circumstances 
of  their  appointment  were  peculiar,  and  deserve  our  most  attentive  consider- 
ation. The  night  previous  to  their  appointment  he  spent  in  prayer  to  his 
heavenly  Father  :t  which  remarkable  occurrence  it  will  be  proper  to  notice 
in  a  threefold  view  : 

I.    As    AN    ACT    FOR    OUR    BENEFIT 

The  appointment  of  the  apostles  was  a  work  of  singular  importance — 
They  were  to  be  employed  in  the  church  as  his  messengers  to  declare  his 
truth — his  witnesses  to  attest  it — as  patterns  also  to  illustrate — and  martyrs 
to  confirm  it.     But  whence  could  a  number  of  poor  fishermen  attain  "  a  suf- 
ficiency for  these  things  ?" 

Hence  our  blessed  Lord  continued  the  whole  night  in  prayer  for  them — 

*  This  may  be  easily  extended  to  the  formalist,  the  hppocritical  professor,  &c. 

t  If  we  suppose  7r^a-w^  to  mean  "  in  a  place  of  prayer,"  we  still  can  have  no  doubt 
what  his  occupation  there  was. 

63 


498  THE    MEANS    OF    GRACE. 

His  heavenly  Father  was  able  to  furnish  them  for  cms  great  work,  and  to 
give  them  success  in  it;  and  therefore  our  Lord  importunately  sought  for 
them  the  grace  which  they  stood  in  need  of:  nor  would  he  cease  from  his 
exertions,  till  he  had  obtained  all  that  their  necessities  required.  The  benerit 
of  his  prayer  was  fully  manifested  as  soon  as  they  were  endued  with  power 
from  on  high:  then  nothing  could  withstand  their  wisdom,  or  subdue  their 
courage:  they  were  deaf  to  menaces,  and  regardless  of  death.  Their  suc- 
cess was  rapid,  extensive,  permanent:  and  we  at  this  day  enjoy  the  fruits  of 
their  labors.  Through  that  prayer  the  apostles  were  richly  furnished  unto 
every  good  work  ;  and  were  enabled  so  to  establish  the  kingdom  of  our  Lord, 
that  neither  earth  nor  hell  have  ever  been  able  to  prevail  against  it. 

II.    As    A    LESSON    FOR    OUR    INSTRUCTION  — 

The  ordination  of  ministers  is  also  a  most  important  work — 
On  them,  under  God,  depends  the  everlasting  welfare  of  thousands.  We 
need  only  compare  the  state  of  those  congregations  where  the  gospel  is  faith- 
fully preached  with  those  which  are  under  the  superintendence  of  careless 
ministers  :  in  the  one  will  be  found  little  but  ignorance  and  irreligion  ;  in  the 
other,  there  will  be  many  whose  minds  are  enlightened  with  divine  truth,  and 
whose  souls  are  quickened  to  a  new  and  heavenly  life. 

But  where  shall  persons  be  found  duly  qualified  for  the  work — where 
those  who  will  be  willing  to  undertake  it?  Tine  ;  if  the  Ministry  of  the 
Word  be  made  a  source  of  temporal  emolument,  there  will  be  multitudes 
ready  to  engage  in  it:  but  if  the  "  signs  of  a  minister,"  or  accompaniments 
of  the  ministry,  be  like  those  in  the  apostle's  days,  "  reproaches,  necessities, 
and  distresses  for  Christ's  sake,"  2  Cor.  xii.  10,  12,  and  the  only  pluralities 
be  "  labors,  stripes,  prisons,  deaths,"  2  Cor.  xi.  23;  ib.  24 — 28,  there  will 
not  be  many  candidates  for  the  office,  nor  will  the  qualifications  for  it  be 
thought  so  common  as  they  are  at  present.  How  few  are  ready  to  go  and 
preach  to  the  heathen,  where  the  labor  and  self-denial  are  great,  and  the 
earthly  recompence  is  small  !  Large  benefices,  where  little  is  to  be  done,  or 
the  work  can  be  done  by  proxy,  are  caught  up  with  avidity  :  but  if  nothing 
but  a  future  reward  be  held  forth,  and  God  say,  "  Who  will  go  for  us  ?" 
there  are  few  indeed  that  will  answer  with  the  prophet,  "  Here  am  I,  send 
me."     Isa.  vi.  8. 

This,  therefore,  should  be  the  subject  of  our  devoutest  prayers — 
God  himself  has  commanded  us  to  commit  the  matter  to  him  in  prayer: 
"  The  harvest  truly  is  plenteous,  and  the  laborers  are  few ;  pray  ye  therefore 
the  Lord  of  the  harvest,  that  he  will  send  forth  (thrust  out)  k£Jx»,  Matt.  ix. 
37,  38,  laborers  into  his  harvest."  And  truly,  all  ranks  and  orders  of  men 
are  concerned  to  "labor  earnestly  in  prayer"  concerning  it. 

How  fervently  should  they  pray,  to  luhom  the  office  of  ordaining  others 
is  committed.'  for  "if  they  lay  hands  suddenly  on  any  man,  they  make 
themselves  partakers  of  other  men's  sins."  1  Tim.  v.  22.  Nor  should  they 
be  less  earnest  who  are  to  be  ordained.  When  we  consider  how  arduous 
their  work  is,  and  how  great  their  responsibility  before  God  ;  when  we  reflect 
that  their  word  will  be  "  a  savour  of  life  to  the  life  and  salvation  of  many, 
or  a  savour  of  death  to  their  death"  and  condemnation;  2  Cor.  ii.  16;  and 
that  the  blood  of  all  that  perish  through  their  neglect  will  be  required  at  their 
hands  ;  methinks  it  is  a  wonder  that  any  one  can  be  found,  who,  for  the  sake 
of  filthy  lucre,  will  dare  to  undertake  it.  Were  the  weight  of  the  office  duly 
considered,  no  one  would  presume  to  enter  upon  it  without  much  prayer  to 
God  to  qualify  him  for  the  discharge  of  it,  and  to  bless  his  labors  to  the  edi- 
fication of  the  people. 


•KIE    MEANS    OF    GRACE,  499 

But  the  people  themselves  also  are  no  less  concerned  to  pray,  that  God 
would  "send  them  pastors  after  his  own  heart;"  for  the  welfare  of  their 
souls  essentially  depends  on  the  kind  of  ministry  which  they  attend  :  if  Christ 
be  not  exhibited  to  them  in  his  person  and  offices;  if  they  he  not  encouraged 
to  receive  out  of  his  fulness  all  the  blessings  of  salvation  ;  if  they  be  not  led 
into  discoveries  of  the  evil  of  their  own  hearts,  and  instructed  in  the  nature 
of  thai  change  which  the  Holy  Spirit  will  effect  within  them  ;  if,  in  short, 
they  have  not  "  the  whole  counsel  of  God  set  before  them,"  they  will  be 
left  to  rest  in  very  low  attainments,  if  not  to  "  perish  utterly  through  lack  of 
knowledge." 

This  lesson  then  should  be  learned  by  all ;  and  so  learned,  as  to  be  reduced 
to  practice. 

III.    As    A    PATTERN    FOR    OUR    IMITATION 

Prayer  is  both  the  duty  and  the  privilege  of  all — 

Our  blessed  Lord  had  doubtless  more  intimate  communnion  with  his  Father 
than  we  can  possibly  have;  yet  are  we  also  authorized  to  call  God  "our 
Father;"  yea,  we  are  commanded  to  do  it,  and  to  "  open  our  mouths  wide, 
that  he  may  fill  them."  It  is  not,  indeed,  required  of  us  that  we  should 
spend  whole  nights  in  prayer  to  God  ;  for  that  would  probably,  unless  in 
some  very  peculiar  circumstances,  render  us  unfit  for  prosecuting  the  duties 
of  the  ensuing  day  :  but  we  are  required  to  "  continue  in  prayer,  and  to 
watch  thereunto  with  thanksgiving:"  Col.  iv.  2;  and  the  more  nearly  we 
can  approach  to  the  example  of  our  blessed  Lord  in  the  frequency  and  urgency 
of  our  prayers,  Psa.  xxii.  2;  Heb.  v.  7,  the  more  remarkable  will  be  the 
answers  that  we  shall  receive,  and  the  more  abundant  the  communications  of 
God  to  our  souls.  If  we  wrestled  more  like  Jacob,  we  should  certainly  pre- 
vail to  a  much  greater  extent  than  in  general  we  do.      Gen.  xxxii.  34 36. 

We  should  therefore  resort  to  it  on  every  particular  emergency — 

Though  the  particular  object  of  our  Lord's  continuance  in  praver  does  not 
occur  to  us,  yet  we  all  have  some  occasions  that  call  for  more  than  ordinarv 
direction  and  assistance  from  God.  On  these  occasions,  whatever  they  may 
be,  whether  they  relate  to  the  body  or  the  soul,  to  time  or  to  eternity,  we 
should  go  and  spread  our  wants  before  God.  His  own  command  to  us  is, 
"In  every  thing,  by  prayer  and  supplication,  with  thanksgiving,  let  your  re- 
quests be  made  known  unto  God."  "  In  all  our  ways  we  must  acknowledge 
him,  and  he  will  direct  our  paths." 

In  this  then  must  all  of  us  resemble  the  Lord  Jesus  Christ.  In  this  has 
"he  set  us  an  example,  that  we  should  follow  his  steps:"  and  "we  must 
walk  as  he  walked."  By  this  must  all  his  followers  be  distinguished  ;  for 
they  are  "  a  people  near  unto  him."  They  are  hypocrites  of  whom  it  is 
said,  "They  will  not  always  call  upon  God:"  all  true  christians  can  say, 
"Truly  our  fellowship  is  with  the  Father,  and  with  his  Son  Jesus  Christ." 

Application  : 

Learn  hence  the  real  state  of  your  souls  before  God.  Praver  has  often 
been  called  the  pulse  of  the  soul  :  and  truly  it  is  so ;  for  by  that  you  may 
discern  the  state  of  the  soul,  incomparably  better  than  you  can  by  the  pulse 
the  state  of  the  body.  If  you  are  prayerless  people,  you  are  dead,  altogether 
dead  in  trespasses  and  sins.  If  your  prayers  are  habitually  cold  and  formal, 
they  are  such  as  God  will  never  accept.  No  prayer  will  enter  into  the  ears 
of  the  Lord  of  Hosts,  but  that  which  is  offered  "  in  spirit  and  in  truth."  Let 
us  then  beg  of  God  to  give  us  a  spirit  of  <rrace  and  of  supplication  ;  and  let 
us  interest  ourselves  with  God  for  the  welfare  of  his  church.  Let  us  espe- 
cially remember  "those  who  are  over  us  in  the  Lord,"  and  "labor  always 


500  THE    MEANS    OF    CRACE. 

fervently  for  them  in  prayer,"  that  they  may  be  enabled  to  fulfil  their  minis- 
try with  diligence  and  success.  Thus  shall  we  both  insure  blessings  to  our 
own  souls,  and  be  instrumental  to  the  hastening  on  of  that  day,  when  "  all 
shall  know  the  Lord,  from  the  least  to  the  greatest,"  and  "  all  flesh  shall  see 
the  salvation  of  God." 


THE  GROUNDS  OF  A  MINISTER'S   REGARD  TO  HIS  PEOPLE. 
2  Cor.  vii.  3. — You  are  in  our  hearts  to  die  and  live  with  you.     (H.  H.) 

There  is  in  every  man  a  quick  sensibility  with  respect  to  any  thing  thai 
may  affect  his  character:  even  a  slight  insinuation,  that  seems  to  convey  re- 
proof, is  keenly  felt.  On  this  account  we  ought  to  be  extremely  cautious, 
not  only  when  criminating  others,  but  even  when  vindicating  ourselves  ;  be- 
cause a  necessary  self-vindication  may  easily  be  construed  as  an  oblique  cen- 
sure upon  others.  We  cannot  but  admire  the  delicacy  of  the  Apostle's  mind, 
when  asserting  the  integrity  of  his  conduct  towards  the  church  at  Corinth. 
There  were  some  in  that  place  who  had  traduced  his  character:  for  the  sake 
of  others  therefore  it  was  necessary  that  he  should  declare  his  innocence 
with  respect  to  the  things  that  were  laid  to  his  charge.  But  fearing  that,  in 
doino-  this,  he  might  appear  to  cast  a  reflection  indiscriminately  on  the  whole 
body,  he  adds,  with  exquisite  tenderness  and  affection,  that,  so'  far  from  in- 
tending to  condemn  them  all,  he  was  willing,  if  his  other  duties  would  admit 
of  it,  to  live  and  die  among  them. 

In  order  to  promote  in  all,  this  amiable  disposition,  we  shall  consider, 

I.  The  grounds  of  the   Apostle's  love — 

St.  Paul  felt  a  love  towards  the  whole  human  race  :  but  he  was  filled  with 
a  peculiar  affection  towards  the  Corinthians  on  account  of, 

1.  Their  relation  to  God — 

The  Apostle  had  reason  to  believe  that  the  Corinthians,  notwithstanding 
some  great  evils  which  obtained  among  them,  1  Cor.  i.  11,  and  iii.  1 — 4, 
and  v.  1,  2,  and  vi.  5 — 8,  and  viii.  9 — 12,  and  xi.  18 — 22,  and  xiv.  26,  were 
truly  converted  to  God ;  and  that  the  greater  part  of  them  were  very  emi- 
nent christians,   1  Cor.  i.  5 — 7,  and  2  Cor.  viii.  7. 

This  was  a  just  ground  for  loving  them.  Indeed,  if  he  had  not  been  pen- 
etrated with  an  unfeigned  regard  for  them,  he  would  have  no  evidence  of  his 
own  love  to  God  :  for  "  he  who  loveth  him  that  begat,  must  love  those  who 
are  begotten  of  him.  1  John  v.  I. 

2.  Their  relation  to  himself — 

Having  been,  in  God's  hand,  the  instrument  of  their  conversion,  he  stood 
related  to  them  as  their  spiritual  father.  1  Cor.  iv.  15,  and  2  Cor.  xii.  14, 
with  Acts  xviii.  1 — 18.  Now,  as  a  peculiar  affection  subsists  between  those 
who  bear  this  relation  according  to  the  flesh,  so  it  is  reasonable  that  there 
should  be  a  mutual  regard  between  those  also  who  are  thus  united  in  the 
bonds  of  the  Spirit.  Doubtless  the  apostle  did  not  confine  his  regards  to 
these  :  Col.  ii.  1,  but,  having  "  travailed  in  birth  with  them,"  he  felt  all  the 
anxieties  and  affections  of  a  parent  towards  them. 

The  fervor  of  his  love  will  appear  from, 

II.  The  way  in  which  he  manifested  it — 

We  may  notice  in  the  context, 


THE    MEANS    OF    GRACE.  501 

1.  His  affectionate  remembrance  of  them — 

He  boasted  of  tliem  wherever  he  went:  he  held  them  up  as  peculiarly 
worthy  of  imitation:  2  Cor.  vii.  11,  and  2  Cor.  viii.  21,  and  ix.  1,  2,  and 
so  great  was  the  satisfaction  which  he  felt  in  hearing  of  their  welfare,  that  it 
far  over-balanced  all  the  sufferings  he  endured.  What  clearer  proof  could  he 
give  of  his  affection  for  them  ? 

2.  His  faithful  admonitions — 

Though  he  loved  them,  he  was  not  blind  to  their  faults.  When  he  saw 
them  deviating  from  the  path  of  duty,  he  performed  the  office  of  a  Monitor 
and  Guide.  He  changed  his  voice  towards  them,  as  he  saw  occasion  : 
sometimes  he  spake  with  the  authority  of  an  Apostle,  1  Cor.  iv.  18,  19,  and 
sometimes  with  the  tenderness  of  a  friend  or  parent.  2  Cor.  ii.  1 — 5,  and  1 
Cor.  iv.  14.  This  was  an  eminent  proof  of  his  love,  because  it  shewed  that 
his  concern  for  their  souls  swallowed  up  every  other  consideration.  Lev.  xix. 
17  with  ver.  12. 

3.  His  devotion  to  their  service — 

He  regarded  not  wealth,  or  ease,  or  honor;  but  would  have  been  content- 
ed "  to  live  and  die  with  them"  who  had  but  ill  requited  all  his  past  kind- 
ness :  Yea,  he  declared,  that  "  he  would  most  gladly  spend  and  be  spent  for 
them,  though  the  more  abundantly  he  loved  them,  the  less  he  were  loved."  2 
Cor.  xii.  15.  Nothing  short  of  laying  down  our  life  for  any  person  could 
testify  more  love  than  this. 

Application — 

1.  Let  us  improve  our  intercourse  with  each  other  in  life — 

It  is  the  happiness  of  a  minister  and  his  people  to  have  frequent  and 
familiar  intercourse  with  each  other.  We  have  through  the  mercy  of  our 
God  enjoyed  it:  but  alas  !  how  little  have  we  improved  it!  Let  us  look 
unto  our  God  for  his  blessing  upon  us  in  future:  2  Cor.  vi.  11 — 13,  for 
without  that  "  neither  Paul  can  plant,  nor  Apollos  water,  to  any  good  pur- 
pose."   1  Cor.  iii.  5 — 7. 

2.  Let  us  prepare  for  our  separation  in  death — 

As  "  the  Priests  under  the  law  could  not  continue  by  reason  of  death," 
so  neither  can  we  under  the  Gospel.  We  must  go  to  give  an  account  of  our 
stewardship  ;  and  you  to  answer  for  the  advantages  you  have  enjoyed.  Let 
us  be  looking  forward  to  that  solemn  meeting  which  we  shall  have  at  the  bar 
of  judgment.  Let  us  implore  help  from  God,  that  we  may  discharge  our 
duties  towards  each  other  aright ;  and  meet  again,  not  as  witnesses  against 
each  other,  but  as  fellow-heirs  of  his  glory.  And  the  Lord  grant  that  we 
may  then  be  your  joy,  and  that  you  may  be  "our  joy  and  crown  of  re- 
joicing" to  all  eternity  !      1  Thess.  ii.  19,  20,  and  2  Cor.  i.  14. 


A  MINISTER'S  CHIEF  JOY. 

3  John  4.— I  have  no  greater  joy  than  to  hear  that  my  children  walk  in  truth.   (H.  H.) 

There  subsists  between  a  minister  and  his  people  a  relation  which  may 
not  unfitly  be  compared  with  that  of  a  father  and  his  children.  The  meta- 
phorical expression  of  a  father  is  more  strictly  applicable  to  those  whom  a 
minister  "has  begotten  through  the  gospel-?'1  1  ('or.  iv.  15;  but  it  needs  not 
to  be  restricted  to  this  seuse:   it  may  be  used  with   greater  latitude  in  refer- 


502 


THE    MEANS    OF    GRACE". 


ence  to  those  over  whom  a  minister  watches,  and  for  whose  benefit  he  labors 
with  parental  anxiety,  especially  where  the  person  to  whom  the  paternal  re- 
lation is  ascribed  is  somewhat  advanced  in  years.  It  should  seem  that  Gains,, 
to  whom  St.  John  wrote  this  Epistle,  was  converted  to  the  faith  by  the  min- 
istry of  Paul:  1  Cor.  i.  14;  yet  Si.  John  pioperly  includes  him  amongst  his 
children,  because  he  felt  the  same  regard  for  him  as  for  those  who  were  the 
more  immediate  seals  of  his  own  ministry;  the  whole  body  of  his  people 
being  in  his  different  epistles  frequently  designated  by  that  favorite  appella- 
tion.     1  John  ii.  1,  and  iii.  18. 

Respecting  the  state  of  Gains'  soul,  the  apostle  had  heard  the  most  satis- 
factory account;  so  that  he  could  not  shew  his  anxiety  for  the  bodily  health 
of  Gains  more  strongly,  than  by  wishing  it  to  prosper  in  every  respect? 
■xregt iravrm,  ver.  2,  -'even  as  his  soul  prospered."  Having  declared  the  joy 
which  this  information  had  aiforded  him,  he  states,  in  general,  that  he  had  no' 
greater  joy  than  what  arose  from  such  tidings  as  these. 

From  hence  we  shall  take  occasion  to  shrew, 

I-    What  is  the  great  object  of  a  minister's  desire  in  behalf  of 

HIS    PEOPLE 

To  bring  men  to  the  acknowledgement  of  the  truth  is  the  first  labor  of  a 
minister:  and,  till  that  has  been  effected,  no  other  relation  exists  between 
him  and  them  than  that  which  he  has  by  nature,  or  that  which  he  has  in 
common  with  all  mankind.  But  when  they  have  embraced  the  truth,  and 
are  become  members  of  the  family  of  Christ,  then  the  minister  seeks  their 
advancement  in  the  divine  life — 

Christianity,  as  experienced  in  the  soul,  is  not  a  sentiment,  but  a  habit:  it 
not  merely  informs  the  mind,  but  regulates  the  life:  and,  whilst  it  introduces 
"  men  from  darkness  unto  light,  it  turns  them  also  from  the  power  of  Satan 
unto  God."  Haying  brought  souls  to  an  enjoyment  of  Christ,  and  to  a 
conformity  to  his  mind  and  will,  the  minister  desires  to  see  them  walk  in  the 
truth. 

1.  Consistently — 

He  longs  to  behold  in  them  a  holy  consistency;  a  high  state  of  heavenly 
affections,  and  a  careful  attention  to  the  duties  of  morality.  Morality  how- 
ever will  not  satisfy  him  if  detached  from  fellowship  with  God:  nor  will  the 
most  sublime  intercourse  with  God  in  prayer  and  praise  approve  itself  to 
him,  if  it  be  not  accompanied  with  a  conscientious  discharge  of  every  per- 
sonal and  relative  duty 

2.  Steadily — 

In  them  he  expects  to  find  a  steadiness  that  bids  defiance  to  temptation, 
and  cannot  be  diverted  from  its  purpose,  either  by  the  allurements  of  sense 
or  the  terrors  of  persecution  :  he  would  have  his  converts  to  be  "  stedfast, 
immoveable,  always  abounding  in  the  work  of  the  Lord."  1  Cor.  xv.  58. 
A  fixedness  of  mind  he  regards  as  absolutely  essential  to  the  christian  char- 
acter:  and  he  is  never  satisfied  with  the  state  of  his  people  unless  he  find 
that,  in  the  midst  of  the  severest  persecutions,  they  are  enabled  to  say, 
"  None  of  these  things  move  me,  neither  count  I  my  life  dear  unto  me,  so 
that  I  may  but  finish  my  course  with  joy" 

3.  Progressively — 

This  is  implied  in  the  term  "walking,"  which  is  a  progressive  motion 
necessary  to  the  christian  life.  There  is  no  possibility  of  stand  in?  ^till  in 
religion.  Our  motion,  if  not  progressive,  must  be  retrograde.  Now,  as  a 
parent  wishes  to  see  in  his  children  a  gradual  advancement  towards  maturity 
both  in  their  bodily  and  intellectual  faculties,  so  does  a  minister  long  for  his 


THE    MEANS    OF    GRACE.  503 

people's  progress  towards  perfection.  He  hopes  to  sop  in  ihem  a  more  entire 
devotedness  of  heart  unto  their  God  and  Saviour;  evincing  itself  in  a  greater 
spirituality  of  mind,  an  increasing  indifference  to  the  things  of  time  and  sense, 

and  a  more  laborious  engagement  in  every  good  work In  a  word,  he 

wishes -to  see  their  progress  like  that  of  the  sun  in  the  firmament,  "  their 
path  shining  brighter  and  brighter  unto  the  perfect  day."     Prov.  iv.  18. 

The  emotions  with  which  St.  John  beheld  this  conduct  in  Gaius  were 
most  sublime:  and  SMfh  they  will  be  in  every  faithful  minister;  as  will  ap- 
pear, whilst  we  shew, 

II.  WllF.NCE  IT  IS  THAT  THE  ATTAINMENT  OF  THAT  OBJECT  FILLS  HIM 
WITH    SCO!!     EXALTED    JOY 

St.  John  was  not  inferior  to  any  one  of  the  apostles  in  holy  joy.  He  had 
been  pre-eminently  favored  by  his  Lord  and  Saviour,  insomuch  that  he  was 
known  by  the  name  of  "the  disciple  whom  Jesus  loved."  He  had  beheld 
his  Lord  transfigured  on  Mount  Tabor,  and  shining  forth  in  all  the  glory  of 
tiie  Godhead.  He  had  laen  in  the  bosom  of  his  Lord,  as  on  many  other  oc- 
casions, so  especially  on  that  evening  when  the  commemorative  ordinance  of 
the  Lord's  Supper  was  instituted  :  yet  even  "he  had  no  greater  joy  than  to 
hear  that  his  children  walked  in  truth."  Much  more  therefore  may  we  ex- 
pect that  ministers,  less  favored  than  he,  should  have  no  joy  more  exalted 
than  that  which  the  sight  or  hearing  of  their  people's  prosperity  affords  them. 
This  is  their  suhlimest  source  of  happiness; 

1.  Because  it  is  by  this  only  that  the  ends  of  their  ministry  are  an- 
swered— 

If  the  minister  impart  to  h'rs  children  "  the  sincere  milk  of  the  word,"  it 
is,  '•  that  they  may  grow  thereby  :"  or,  if  he  set  before  them  "  the  stronger 
meat"  of  the  gospeCit  is,  that  those  who  are  able  to  receive  it  may  be  the 
more  nourished  and  strengthened  for  their  future  labors.  If  he  see  no 
growth  in  them,  "he  stands  in  doubt"  whether  they  have  ever  been  truly 
ami  savingly  converted  to  the  faith  of  Christ;  and  "he  travails,  as  it  were, 
a  second  Time  in  birth  with  them,  until  Christ  be  fully  and  visibly  formed  in 
them."  Gal.  iv.  19,  20.  But  when  he  beholds  the  plants,  which  he  is  daily 
watering,  thriving,  and  diffusing  all  around  the  fragrancy  of  holy  and  devout 
affections,  he  sees  of  the  travail  of  his  soul  and  is  satisfied  :  and  what  the 
angels  enjoyed  at  the  first  symptoms  of  their  conversion,  he  enjoys  from  day 
to  day  :  his'  very  life  is  bound  up  in  their  welfare  ;  and  "  he  then  lives,  when 
they  stand  fast  in  the  Lord."      1  Thess.  iii.  8. 

2.  Because  by  this  only  can  God  be  glorified — 

Nothing  brings  more  dishonor  to  God  than  an  inconsistent  conduct  in  those 
who  profess  godliness.  The  very  name  of  God  is  often  blasphemed  through 
the  misconduct  of  those  who  call  themselves  his  peculiar  people.  The  un- 
godly world  are  not  content  with  condemning  the  offending  individual:  "  they 
speak  evil  of  the  way  of  truth"  itself,  as  though  that  countenanced  and  even 
produced  the  evils  that  have  been  committed.  On  the  other  hand,  "the  per- 
son who  brings  forth  much  fruit  glorifies  God,"  and  "by  his  well-doing  puts 
to  silence  the  ignorance  of  foolish  men."  To  a  minister  who  loves  the  Lord 
Jesus  Christ  insincerity,  and  is  jealous  for  the  honor  of  his  name,  nothing 
can  be  more  delightful  than  to  see  truth  triumphing  over  error,  and  the  king- 
dom of  Christ  exalted  on  the  ruins  of  Satan's  empire.  On  every  fresh  re- 
port that  is  brOUghl  to  his  ears,  he  will  exclaim,    »  Hallelujah  !    lor  the    Lord 

God  omnipotent  reigneth  !" 

:*.  Because  without  this  they  can  have  no  hope  of  ever  meeting  their  peo- 
ple in  the  realms  of  bliss — 


504  THE    MEANS    OF    GRACE. 

How  joyful  is  the  thought  of  that  hour,  when  the  minister  shall  go  with 
his  people  into  the  presence  of  his  God,  saying,  "Here  am  I,  and  the  chil- 
dren thou  hast  given  me  !"  And  how  glorious  will  be  the  recompence  of  his 
labors,  when  he  shall  "  have  them  as  his  joy  and  crown  of  rejoicing"  to  all 
eternity  !  1  Thess.  ii.  19,  20.  If  an  earthly  parent  hear  of  his  children, 
that  they  are  advancing  visibly  in  every  thing  that  is  good,  so  that,  though  he 
have  no  hope  of  seeing  them  in  this  world,  he  feels  assured  that  he  shall 
meet  them  again  at  the  right  hand  of  God,  and  dwell  ^pith  them  for  ever  in 
his  immediate  presence;  the  thought  of  a  temporary  separation  from  them  is 
swallowed  up  in  the  joy  that  the  blessed  prospect  affords  him.  So  it  is  with 
the  spiritual  Parent,  when  beholding  or  hearing  of  the  prosperity  of  his  chil- 
dren :  for  he  knows  that  he  shall  "  rejoice  in  the  day  of  Christ,  that  he  has 
not  run  in  vain,  or  labored  in  vain."     Phil.  ii.  16. 

Permit  me  now  to  address  you, 

1.  In  a  way  of  retrospective  inquiry — 

What  report  must  I  hear  of  you  ?      What  report  have  you  to  give  me  of 

yourselves?     Has  your  walk,  been  consistent,  uniform,  progressive? 

Be  assured,  I   am  prepared  to  rejoice   in  your  welfare   with  a  truly  paternal 
joy 

2.  In  a  way  of  prospective  admonition — 

Great  and  manifold  are  your  dangers,  whatever  progress  you  may  have 
made.  That  you  may  escape  them,  "  take  heed  to  God's  word,"  and  fol- 
low the  steps  of  your  blessed  Lord:  and  look  to  him  for  all  needful  strength. 
"Be  strong  in  him,"  and  you  shall  "be  more  than  conquerors  through 
him  " 


THE  DUTY  OF  THOSE  WHO  ARE  CALLED. 

1  Thess.  ii.  11  12. — You  know  how  we  exhorted,  and  comforted,  and  charged  every  one 
of  you,  as  a  father  doth  his  children,  that  ye  would  walk  worthy  of  God,  who  hath  call- 
ed you' unto  his  kingdom  and  glory.     (11.  H.) 

Next  to  the  example  of  our  blessed  Lord,  there  is  none  so  worthy  of  im- 
itation as  that  of  St.  Paul.  He  appeats  to  have  been  so  entirely  cast  into 
the  mould  of  the  gospel,  that  he  was  a  living 'image  of  all  that  it  requires. 
In  the  ministerial  office  especially  he  was  almost  a  perfect  pattern.  His  in- 
trepidity, his  singleness  of  heart,  his  self-denial,  his  fervent  zeal  for  God, 
and  tender  love  to  man,  never  were  surpassed,  nor  ever  equalled  by  any  hu- 
man being.  Respecting  the  purity  of  his  intentions,  and  the  probity  of  his 
conduct,  he  could  appeal  to  all  among  whom  he  had  labored,  yea  to  God 
also  :  no  less  than  eight  times  in  eleven  verses  does  he  repeat  this  appeal; 
go  conscious  was  he  that  he  had  exerted  himself  to  the  utmost  of  his  power 
to  promote  the  welfare  of  his  fellow-creatures,  and  the  glory  of  his  God. 

In  the  appeal  before  us  we  may  notice, 

I.  The  duty  of  Christians — 

The  first  great  duty  of  those  to  whom  the  Gospel  comes,  is  to  believe  in 
Christ.  1  John  iii.  23.  and  John  vi.  28,  29.  But  yet  even  this  is  subservient 
to  a  higher  end,  even  to  the  attainment  of  holiness,  and  the  glorifying  of 
God  by  a  heavenly  conversation.  The  christian  is  not  to  be  satisfied  with 
low  attainments,  but  to  walk  worthy  of  his  God  ;  to  walk  worthy  of  him, 


THE    MEANS    OF    GRACE.  505 

1.  As  his  governor — 

God  has  given  us  a  law  which  is  a  perfect  transcript  of  his  mind  and  will. 
This  law  is  to  be  the  rule  of  our  conduct.  In  obeying  it  therefore  we  must 
not  select  the  easier  parts,  and  overlook  the  precepts  which  are  more  difficult: 
we  must  not  attempt  to  reduce  the  standard  to  our  practice;  but  rather  endea- 
vour to  raise  our  practice  to  the  standard.  We  should  not  inquire,  How 
little  can  I  do,  and  yet  escape  punishment!  but  rather,  What  can  I  do  to 
please  and  honour  my  Divine  Master?  How  shall  I  commend  to  others  his 
government  ?  How  shall  I  convince  them  that  his  service  is  perfect  freedom. 
How  shall  I  illustrate  his  perfections  by  my  own  conduct?  How  shall  I  make 
my  light  so  to  shine  before  them,  that  all  who  behold  it  shall  be  constrained 
to  glorify  my  God,  and  to  take  upon  them  his  light  and  easy  yoke? 

2.  As  his  benefactor — 

God  has  "  called  "  his  people,  not  by  the  word  only,  but  also  by  "  the  ef- 
fectual working  of  his  power:"  He  has  called  them  to  be  subjects  of  "his 
kingdom"  on  earth,  and  heirs  of  "his  glory"  in  heaven.  Eph.  ii.  19.  2 
Thess.  ii.  13.  This  distinguishing  grace  calls  for  every  possible  expression 
of  love  and  gratitude.  Our  one  inquiry  therefore  should  be,  "What  shall  I 
render  unto  the  Lord  for  all  the  benefits  that  he  bath  done  unto  me  ?  How 
shall  I  walk  worthy  of  such  a  benefactor?  Shall  not  my  soul  overflow  with 
love  to  him  ?  Shall  I  not  "  delight  myself  in  him  ;"  and  "  present  myself  a 
living  sacrifice  to  him  ;"  and  strive  incessantly  to  "glorify  his  name  V  Shall 
I  think  any  thing  too  much  to  do  or  sutler,  for  "his  sake?  Shall  I  not  seek  to  be 
"pure  as  he  is  pure,"  and  "perfect  as  he  is  perfect?"  Surely,  "as  He  who  has 
called  me  is  holy,  so  should  I  be  holy  in  all  manner  of  conversation."  1  Pet. 
i.  15. 

This  is  the  christian's  duty ;  thus  to  argue,  and  thus  to  live. 
In  order  to  enforce  this  subject  yet  further,  we  will  consider, 
II.  The  duty  of   Ministers — 

It  is  through  the  exertions  of  ministers  that  God  carries  on  his  work  in 
the  hearts  of  his  people.-  Ministers  are  set  apart  on  purpose  to  teach  men 
their  duty,  and  to  urge  them  to  the  performance  of  it.  They  stand  related 
to  their  people  as  a  parent  to  his  children  :  and  in  the  exercise  of  their  high 
office,  they  are  to  address  them  with  parental  tenderness,  and  parental  au- 
thority. 

"  Suffer  ye  then  the  word  of  exhortation,"  while  we  endeavour  to  impress 
upon  your  minds  a  due  regard  for  holiness:   and   permit  me,   however  un- 
worthy of  the  sacred  office,  to  address  you, 
1.   In  a  way  of  affectionate  intreaty — 

"  God  has  called  you  unlo  holiness  :"  and  "  this  also  we  wish,  even  your 
perfection."  Consider  then,  I  beseech  you,  how  much  is  to  be  attained  by 
your  advancement  in  holiness. 

Consider,  how  it  will  contribute  to  your  present  happiness. — Experience 
must  long  since  have  shewn  you,  that  there  is  no  comfort  in  religion,  when 
we  are  living  at  a  distance  from  God,  or  in  indulgence  of  any  besetting  sin. 
We  hope  too  you  have  found  how  "  pleasant  and  peaceful  are  the  ways"  of 
godliness,  when  we  are  steadfastly  walking  in  them.  Go  on,  and  you  will 
have  continually  increasing  evidence,  that  "in  keepingGod's  commandments 
there  is  great  reward." 

Consider  also  how  your  piety  will  promote  the  good  of  others.— We  speak 

not  of  the  benefit  that  will  arise  to  society  frmn  the  good  oftfces  you  do  them; 

but  of  the  effects  which  your  good  example    will    produce.      If  your   life   be 

not  "such  as  becometh  the  gospel  of  Christ,"  the  world  will  despise  religion 

64 


506  •  THE    MEANS    OF    GRACE. 

as  a  worthless  unproductive  tiling:  and  those  who  profess  godliness  will  be 
apt  to  catch  the  infection,  and  to  sink  into  lukewarmness.  But  if  you  "walk 
worthy  of  your  vocation,"  you  will  "by  your  well-doing  put  to  silence  the 
ignorance  of  foolish  men  ;"  you  will  constrain  them  to  confess,  that  the  prin- 
ciples which  operate  so  powerfully  on  your  souls,  must  needs  be  good  ;  and 
you  will  perhaps  win  many,  who  would  never  have  been  won  by  the  word 
alone.    1  Pet.  iii.  1. 

Consider  further  how  it  will  advance  your  eternal  happiness. — What 
though  there  be  no  merit  in  your  works,  shall  they  not  be  rewarded  ?  Shall 
not  every  one  reap  according  to  what  he  sows  ;  Gal.  vi.  7,  8.  and  that  too, 
not  oceording  to  the  quality  only,  but  the  quantity  also,  of  his  seed  ?  Yes  ; 
"every  man  shall  be  rewarded  according  to  his  own  labour  :"  1  Cor.  iii.  8. 
he  shall  "  reap  sparingly  or  bountifully,  according  as  he  sowed  ;"  2  Cor.  ix. 
6.  and  every  talent  that  is  improved  shall  have  a  correspondent  recompence 
in  the  day  of  judgment.   Matt.  xxv.  28,  29. 

What  further  inducement  can  you  wish  for?  Only  reflect  on  these  things, 
and  surely  I  shall' not  have  "exhorted"  you  in  vain. 

2.   In  a  way  of  authoritative  injunction — 

St.  Paul,  when  least  disposed  to  grieve  his  people,  said  to  them,  "  As  my 
beloved  sons,  I  warn  you."  1  Cor.  iv.  14.  And  in  the  text  he  tells  us,  that 
he  "charged"  them  in  a  most  solemn  manner,  and  testified  {y.^Ty^^v-^  un- 
to them.  Behold  then,  we  testify  unto  you  that  the  holiness  which  we  in- 
culcate is  of  prime  importance,  and  indispensable  necessity. 

Consider  that  nothing  less  than  this  will  prove  you  to  be  real  christians. 
— If  you  are  "Israelites  indeed,  you  must  be  without  guile."  If  fire  de- 
scend from  heaven  into  the  bosom  to  consume  your  lusts,  it  will  burn  till  all 
the  fuel  be  consumed.  The  contending  principles  of  flesh  and  spirit  will 
never  cease  from  their  warfa-e,  till  the  flesh  be  brought  into  subjection.  Gal. 
v.  17.  1  Cor.  ix.  27.  "  If  you  are  Christ's,  you  have  crucified  the  flesh 
with  its  affections  and  lusts."  Gal.  v.  24.  Deceive  not  yourselves;  for, 
"  whomsoever  you  obey,  his  servants  you  are."  'Rom.  vi.  16.  If  you  are 
born  of  God,  you  will  not  harbour  any  sin,  1  John  iii.  9.  or  be  satisfied 
with  any  attainment ;  Phil.  iii.  12 — 14.  but  will  seek  to  be  "  righteous,  even 
as  God  is  righteous."    1  John  iii.  7. 

Consider  that  nothing  less  will  suffice  to  comfort  you  in  a  dying  hour. — 
When  you  come  to  that  solemn  season,  things  will  appear  to  you  in  a  differ- 
ent light  from  what  they  now  do.  The  truths,  which  have  now  gained  your 
assent  indeed,  but  float  in  your  mind  as  though  the  were  devoid  of  interest 
or  importance,  will  then  present  themselves  to  your  mind  as  the  most  awful 
realities.  What  will  you  then  think  of  cold  and  lifeless  services?  What 
bitter  regret  will  seize  yon,  and  terrible  forebodings  too  perhaps,  when  you 
look  back  upon  a  partial  obedience,  and  an  hypocritical  profession?  0  that 
you  may  not  fill  your  dying  pillow  with  thorns  !  O  that  you  may  serve  the 
Lord  in  such  a  manner  now,  that  in  that  day  you  may  "enjoy  the  testimony 
of  a  good  conscience,"  and  have  an  abundant  entrance  into  the  kingdom  of 
your  Lord  and  Saviour!"  2  Pet.  i.  10,  11.  with  Psa.  xxxvii.  37. 

Consider  lastly,  that  nothing  less  will  avail  you  at  the  bar  of  judgment. 
We  repeat  it,  that  you  will  not  be  savedybr  your  works:  but  we  repeat  also, 
that  you  will  be  dealt  with  according  to  your  works.  It  will  be  to  little  pur- 
pose to  have  cri  1  'Lord,  Lord,'  if  you  are  not  found  to  have  done  the  things 
which  he  commanded.  Matt.  vii.  21 — 23.  with  Luke  vi.  46.  God  has  said, 
"  Cursed  be  he  that  doeth  the  work  of  the  Lord  deceitfully  ;"  Jer.  xlviii.  10. 
nor   will  either  of  our  self-commendations,  or  the  applause  of  others,  avail 


THE    MEANS    OF    GRACE.  507 

us,  if  the  heart-searching  God  do  not  bear  witness  to  our  integrity.    2  Cor. 
x.  18. 

Behold  then,  as  in  the  sight  of  Bod,  we  testily  these  things;  and  charge 
yon  all,  that  if  von  would  ever  behold  the  face  of  God  in  peace,  you  make 
it  the  great  object  of  vmir  life  to  walk  as  hecoincili  saints,  and  to  "  adorn  the 
duett  me  of  God  our  Saviour  in  all  things. " 

Application  — 

The  Apostle  contended  not  himself  with  general  exhortations;  but  ad- 
dressed himself  to  individuals;  even,  as  far  as  he  could,  to  ^  every  one"  of 
his  people.  Let  me  then  apply  my  subject  more  particularly  to  you,  dis- 
pensing toeadh  his  portion  in  due  season. 

Are  there  among  you  those  who  make  noprofession  of  religion? — Think 
not,  that  you  are  excused  from  that  strictness  which  is  required  of  the  saints. 
As  the  creatures  of  God,  you  are  hound  to  obey  him  :  and  as  "  bought  with 
the  inestimable  price  of  his  Son's  blood,  you  are  hound  to  glorify  him  with 
your  bodies  and  your  spirits,  which  are  his."  1  Cor.  vi.  20.  Nor  should 
it  be  any  consolation  to  you  that  you  make  no  profession  of  religion  ,  for,  if 
you  have  not  been  called  to  be  subjects  of  God's  kingdom,  and  heirs  of  his 
dory,  you  are  vassals  of  Satan,  and  partakers  of  his  condemnation. 

Are  there  tiny  who,  by  reason  of  their  unsteady  walk,  are  ready  to  doubt 
whether  they  have  ever  been  effectually  called?  Let  me  both  •■  exhort  and 
charge"  them  not  to  leave  this  matter  in  suspense  ;  but  to  obtain  of  God  that 
•'grace  that  shall  be  sufficient  for  them."  Let  me  at  the  same  time  suggest 
some  considerations  proper  to  "  comfort"  and  support  their  minds.  They 
would  ask  perhaps,  How  shall  1  gain  the  object  of  my  wishes  I  How  shall 
1  walk  worthy  of  my  God?  1  answer,  "  Walk  in  Christ,"  Col.  ii.  6;  in 
a  continual  dependence  on  the  merit  of  his  blood,  and  the  assistance  of  his 
good  Spirit.  By  his  blood  ye  shall  be  cleansed  from  guilt :  "  by  his  Spirit 
ye  shall  be  strengthened  in  your  inner  man,"  and  be  enabled  to  do  whatever 
he  commands.     Phil.  iv.  13. 

Finally,  let  a/1,  whatever  they  may  have  attained,  press  forward  for  the 
prize  of  their  high  calling,  and  endeavor  to  abound  more  and  more. 


DIVINE  WORSHIP. 

Psalm  lxxxiv.  1   2.—"  How  amiable  are  thy  tabernacles,  O  Lord  of  hosts  !     My  sou]  longeth, 
yea,  even   feinteth  for  the  courts  of  the  Lord  :  my  heart  and  my  tlesli  cneth  out  lor  the 

liviiijrCod."     (Sk.) 

While  the  Israelites  were  in  the  wilderness,  on  their  way  to  Canaan, 
dwelling  in  tents,  God  commanded  Moses  to  erect  n  tent  or  tabernacle  for  re- 
ligious uses.— A  part  of  this  tent  was  peculiarly  sacred,  and  called  the  holy 
of  holies;  adjoining  this  was  the  holy  place,  separated  from  the  former  ka 
veil;  and  connected  with  the  holy  place  was  a  court  where  sacrifices  were 
offered  ;  and  into  which  the  people  were  occasionally  permitted  to  enter,  See 
Exod.  xxv.  8,  and  xxix.  38—4(5;  chaps,  xxxvi.  to  xl  ;  and  Heb.  chap.  ix. 
At  this  tabernacle,  as  well  as  in  the  temple  afterwards  built  by  Solomon,  the 
hosts  of  Israel  assembled  to  worship  God:  here  drVine  worship  was  per- 
formed according  to  the  Jewish  ritual  ;  and  here  the  God  of  Israel  manifested 
his  presence.  .  . 

To  a  pious  Israelite  all   these  circumstances  were  very  interesting;  and 


508  THE    MEANS    OF    GRACE. 

these  evidently  were  the  things  which  excited  the  admiration,  and  called  forth 
the  warm  desires  of  the  Psalmist,  when  he  uttered  the  language  of  the  text. 
Let  these  words  lead  our  attention  to — The  amiableness  of  divine  wor- 
ship ;  and  to — The  manner  in  which  devout  worshippers  are  drawn  to  its 
sacred  exercises. 

I.  The  amiableness  of  divine  worship  may  be  discerned,  by  adverting 
to — The  persons  assembled, — Their  engagements, — And  some  interesting 
results,  to  which  such  engagements  lead. 

Behold  the  assembly! — It  is  composed  of  rational,  immortal,  accountable 
creatures; — of  persons  whose  ages,  relative  situations,  and  conditions  are 
various.  They  are  assembled  in  the  name  of  God  their  Maimer  and  Preser- 
ver,— of  Christ  their  Redeemer;  their  business  is  one,  and  is  of  everlastino- 
importance.  To  adore  the  infinite  Jehovah; — to  obtain  pardon,  regeneration, 
and  holiness  are  the  purposes  for  which  they  assemble  ;  and  the  Lord  of 
Hosts  is  with  them,  Jesus  is  in  the  midst  of  them ;  and  angels  unperceived 
join  their  assembly. 

Proceed  with  them  in  their  devotions. — Psalms,  hymns,  divine  songs, — 

accompanied    by  melodious  and  harmonious  sounds,  say,  or  seem  to  say, 

"  Praise  waiteth  for  thee,  O  God,  in  Sion."  And  their  very  ears  are  grati- 
fied, and  their  spirits  are  exhilarated,  by  harmony  and  melody,  employed  in 
so  sacred,  so  good  a  cause. 

Prayer  to  God  forms  another  part  of  their  solemn  exercises.  They  ap- 
proach "  the  footstool  of  their  God  :"  they  worship,  they  bow  down,  they 
kneel  before  the  Lord  their  Maker,  Psa.  xcv.  6,  and  speak  to  and  commune 
with  the  Father  of  their  spirits  ;  and  Jesus  being  their  Advocate,  their  Medi- 
ator,— the  petitions  offered  up  through  him  are  regarded ;  and  "  the  fervent 
prayer  availeth  much.'" 

The  ministry  of  the  sacred  word  is  another  interesting  circumstance  con- 
nected ivith  public  worship.  Here  the  holy  scriptures  are  read,  illustrated, 
and  suitably  applied.  And  God  opening  the  eyes  of  those  present,  to  behold 
wondrous  things  out  of  his  law,  Ps.  cxix.  18,  they  realize,  or  may  realize, 
what  is  so  beautifully  described  in  the  following  language,  Ps.  xix.  *7 — 11. 

Such  engagements  as  the  above,  are,  with  the  trUly  devout,  accompanied 
by  dispositions,  sensations,  and  enjoyments  highly,  important.  "  God  is 
a  spirit;"  and  they  "  worship  him  in  spirit  and  in  truth."  They  have  "  fel- 
lowship one  with  another,  and  with  the  Father,  and  with  his  Son  Jesus 
Christ."  And  such  a  situation  connected  with  such  circumstances,  is  to  them, 
"  the  house  of  God,  and  the  gate  of  heaven,"  Gen.  xxviii.  17. 

Besides  all  this,  if  we  look  more  minutely,  and  listen  more  attentively, 
we  shall  behold  tears  of  penitence,  and  hear  the  sighing  of  such  as  are  sor- 
rowful on  account  of  their  sins,  and  shall  have  evidence  that  there  are  in  the 
assembly,  broken  and  contrite  spirits,  whom  God  will  not  despise,  Ps.li.  17. 
To  render  the  scene  still  more  interesting ; — see  cheerful  countenances,  that 
bespeak  hearts  conscious  of  his  approbation,  in  whose  favor  is  life,  Ps.  xxx. 
5,  and  hear  the  song  of  praise,  Isa.  xii.  1,  2,  and  the  language  of  deliverance, 
Ps.  xxvii.  6,  and  xli.  1 — 3,  and  say, are  not  God's  tabernacles  amiable?  And 
may  not  those  who  love  his  worship,  express  their  desire  after  it  in  the  fol- 
lowing language  1  "  My  soul  longeth,"  &c.  Let  us  examine  these  words, 
and  we  shall  perceive, 

II.  The  manner  in  which  devout  worshippers  are  drawn  to  its 
sacred  exercises.  The  Psalmist  desired — The  courts  of  the  Lord,  and 
the  living  God.  All  his  powers  were  drawn  towards  these  objects ;  and 
drawn  towards  them  in  a  very  intense  manner. 


THE    MEANS    OF    GRACE.  509 

The  expressions — "  courts  of  the  Lord"  and  "  living  God"  include  nil 
that  is  desirable  in  divine  worship. — Some  desire  only  the  "  courts  of  the 
Lord  f  the  place,  the  company,  the  outward  expressions  of  divine  worship. 
Others  almost  despise  these,  while  they  profess  to  desire  "  the  living  God." 
— Wilh  the formeri  any  observations  about  the  divine  presence  in  the  place 
of  worship,  are  accounted  enthusiastic  ; — with  the  latter,  public  prayer, — 
praise,  and  teaching, — are  almost  things  of  nought.  Rut  mark  this  devoiu 
worshipper: — wilh  hjm  there  was  something  very  desirable  in  the  courts. 
The  social  assembly, — the  outward  act, — the  very  place  where  he  usually 
worshipped,  had  strong  attractions  ;  and  yet  these  were  desirable  to  him,  only 
as  they  led  to  the  glorious  object  of  devotion, — the  living  God.  Without 
his  presence,  all  worship  is  a  lifeless  form  ; — but  when  his  "  power  and  glory 
are  seen  in  the  sanctuary,"  the  place  is  holy  ; — the  exercises  are  delightful; 
and  such  as  call  into  action  all  the  powers  of  the  truly  devout. 

Observe, — "  My  soul  longeth,  my  heart  and  my  flesh  crieth  out."  Sure- 
ly, soul, — heart,— jhsh,  are  intended  to  signify  all  those  faculties  Which  man 
can  exercise  in  the  worship  of  God.  The  Psalmist's  understanding,  his 
judgment,  his  will,  his  affections,  and  his  desires,  cnocurred  :— all  within  him 
was  drawn  to  the  holy  exercise  ;  while  his  eyes  were  turned  towards  the 
place, — his  feet  were  willing  to  convey  hirn  thither,  his  hands  were  ready  to 
be  lifted  up, — and  his  tongue  was  free  for  prayer  and  praise. 

Mark,  too,  how  intensely  he  was  drawn; — his  "soul  longed,  even  faint- 
ed for  the  courts  of  the  Lord  :  his  heart  and  his  flesh  cried  out  for  the  living 
God."  We  need  not  dwell  on  these  expressions,  they  speak  for  themselves  ; 
rather  let  us  strive  to  feel  as  the  sacred  writer  felt.  "  Come  holy  Dove  from 
the  heavenly  hill,  and  warm  our  frozen  hearts."  Think,  oh  think  on  the 
great,  the  adorable  object  of  worship  ;  on  his  power,  his  goodness,  his  mer- 
cy, his  love  in  Christ  Jesus  ! — and  say, — Do  not  all  these  demand  the  warmest 
and  the  strongest  exercise  of  all  our  rational,  and — so  far  as  it  is  necessary 
for  the  expression  of  our  feelings  and  views — of  all  our  bodily  powers  ?  See 
Dent,  vi.  5  ;   Matt.  xxii.  37  ;  Ps.  xlii.  1,  2. 

Ye  formalists,— ye  enthusiasts  ; — yc  men  of  reason  unaccompanied  by  af- 
fection,— of  feeling  unaccompanied  by  reason  ; — and  ye  who  dispise  ordi- 
nances, as  well  as  ye  who  trust  in  them  ; — read  this  sacred  book  of  devotion, 
the  book  of  Psalms;  and  learn  how  to  worship  God  in  "the  beauty  of 
holiness," — "in  spirit  and  in  truth!" 

Let  the  following  reflections  conclude  the  subject.— I.  Such  exercises — 
such  dispositions — and  such  enjoyments,  as  we  have  been  considering,  are 
congenial  to  the  employments  and  the  happiness  of  heaven,  See  Ps.  xvi.  1 1  ; 
John  vxii.  24;  1  Cor.  xiii.  12;  Rev.  vii.  9 — 12,  15,  and  xxi.  3.  To  that 
state,  probably,  the  mind  of  the  Psalmist  ascended,  when  he  uttered  the  words 
of  the  text,  See  Ps.  xxiii.  G,  and  xvi.  11;  at  least  we  may  presume  so  far, 
Heb.  viii.  5,  and  chap.  ix.  and  think  on  that  period,  when  we  shall  serve  God 
day  and  night  in  his  temple  above;  Rev.  vii.  15. 

2.  Let  the  subject  teach  us  more  than  ever  to  value  divine  worship  ; — more 
than  ever  to  eng3ge  in  it;  and  to  engage  in  it  belter  than  ever. 

3.  Let  us  recollect  that  a  meetness  for  heaven  is  as  necessary  as  a  title  ; 
and  that  the  means  of  grace,  when  properly  engaged  in,  are  well  caleulateti 
to  promote  that  meetness. 

4.  And  let  us  never  forget,  that  if  we  would  be  benefited  in  divine  worship 
we  must  look  through  the  vail  of  outward  things,  and  principally  desire  the 
presence  of  the  living  God. 


510  THE    MEANS    OF    GRACE. 

INSTITUTION  OF  PUBLIC  WORSHIP. 
Gen-  iv.  26. — Then  begun  men  to  call  upon  the  name  of  the  Lord.     (H.  H.) 

Of  the  various  institutions  of  religion,  some  were  clearly  founded  on  an 
express  appointment  from  God  himself:  others  appear  to  have  arisen,  in  the 
first  instance,  from  the  suggestions  of  holy  men,  and  to  have  been  afterwards 
authorized  and  established  by  divine  authority.  It  is  manifest  that  baptism 
was  practised  by  the  Jews  long  before  it  was  appointed  by  Christ  as  the  rite 
whereby  his  followers  were  to  be  consecrated  to  his  service:  but  when  it 
was  first  introduced,  or  whether  by  any  express  command  of  God,  we  know 
not.  The  change  of  the  Sabbath  from  the  seventh  day  to  the  first  was  sanc- 
tioned by  the  practice  of  the  apostles:  but  whether  they  received  any  parti- 
cular direction  respecting  it,  we  are  not  infonned.  The  presumption  indeed 
is,  that  all  the  observances  which  God  has  sanctioned,  originated  from  him; 
and  that  men  began  to  practise  them  in  consequence  of  some  intimations 
from  him:  but  as  this  is  not  declared  in  scripture,  we  must  be  contented  to 
leave  the  matter  undecided.  We  are  not  any  where  told  that  God  commanded 
men  to  meet  together  for  the  purposes  of  public  worship.  If  we  take  the 
text  in  the  precise  sense  that  it  bears  in  our  translation,  it  should  seem  that 
public  assemblies  of  worship  were  rather  the  offspring  of  necessity;  and  that 
they  arose  out  of  an  increase  of  population,  and  a  growing  neglect  of  per- 
sonal and  family  religion. 

The  text  indeed  is,  in  the  margin  of  our  Bibles,  rendered  differently  : 
"  Then  began  men  to  call  themselves  by  the  name  of  the  Lord  :"  Nor  are 
Commentators  agreed  to  which  of  the  versions  we  should  give  the  prefer- 
ence. We  shall  therefore  include  both ;  and  take  occasion  from  the  words 
to  shew, 

I.  In  what  manner  we  should  confess  God — 

The  descendants  of  Cain,  who  had  become  "  a  fugitive  and  a  vagabond  in 
the  earth,"  soon  cast  off  all  regard  for  God,  and  addicted  themselves  to  open 
and  shameless  impiety.  Lantech  broke  through  the  restraints  which  the 
Creater  had  imposed  in  relation  to  marriage,  and  "took  unto  him  two  wives;" 
leaving  thereby  an  example,  which  in  process  of  time  effaced  the  very  re- 
membrance of  God's  original  institution.  From  these  and  other  abominations 
arose  an  imperious  necessity  for  the  godly  to  separate  themselves  from  the 
ungodly,  and  to  maintain  by  an  open  and  more  visible  profession  the  honor 
of  God  in  the  world.     This  they  did  :  and  in  so  doing  they  have  taught  us, 

1.   To  separate  ourselves  from  the  ungodly — 

There  is  a  certain  degree  of  intercourse  which  must  subsist  between  us 
and  the  world.  But  it  is  by  no  means  desirable  to  extend  it  beyond  that 
which  the  duties  of  our  calling  absolutely  require.  Our  Lord  repeatedly  de- 
clares that  his  faithful  followers  "  are  not  of  the  world,  even  as  He  was  not 
of  the  world:"  John  xvii.  16.  The  apostles  also  with  one  voice  guard  us 
against  cultivating  the  friendship  of  the  world  ;  James  iv.  4  ;  and  teach  us  to 
come  out  from  among  them,  2  Cor.  vi.  14 — 18,  and  to  live  as  a  distinct 
"  peculiar  people,"  1  Pet.  ii.  9,  '•  shining  among  them  as  lights  in  a  dark 
place."  Phil.  ii.  15.  We  should  go  to  them,  indeed,  when  duty  calls,  as 
the  physician  enters  the  infected  chambers  of  the  sick  :  but  we  should  never 
forget,  that  "  evil  communications  corrupt  good  manners;"  1  Cor.  xv.  33, 
and  that  an  undue  familiarity  with  them  is  far  more  likely  to  weaken  the 
spirituality  of  our  own  minds,  than  to  generate  a  holy  disposition  in  theirs. 


THE    MEANS    OF    OR ACS.  511 

III  US  should  he  verified  the    prophecy  of  Balaam,    "Israel  shall  dwell  alone, 
and  shall  not  he  reckoned  among  the  nations.''     Numb,  xxiii.  0. 

To  make  an  open  profession  of  our  attachment  to  Ohrist — 

The  godly,  in  the  ante-diluyian  world,  called  themselves  children  of  Col. 
as  distinct  from  those  who  were  onljr  children  of  men  1  and  it  was  foretold 
that  a  similar  distinction  should  obtain  among  the  followers  of  Christ.  Isa. 
xliv.  5.  If  in  one  instance  Peter  failed  in  a<  knowledging  his  Lord,  on  other 
occasions  he  witness  I  a  good  confession,  and  manfully  withstood  the  threat- 
enings  of  his  enemies.  Acts  iv.  8,  10,  19,  20.  It  may  he  thought  perhaps, 
that,  because  Christianity  is  the  established  religion  of  the  land,  there  is  no 
occasion  for  such  boldness  now:  hut  the  sons  of  Cain  and  of  Ishmael  arc 
yet  amongst  us:  Judo  11  ;  Gal.  iv.  23,  29;  there  are  in  every  place  those 
who  deride  all  vital  godliness :  and  it  requires  almost  as  much  fortitude  to 
withstand  their  sneers  and  contempt,  as  it  does  to  hravc  more  cruel  persecu- 
tions. There  is  the  same  necessity  for  U3  to  "take  up  our  cross  and  follow 
Christ,"  as  there  was  for  the  primitive  christians:  and  the  command  given 
to  them  to  "be  faithful  unto  death,"  is  equally  to  he  regarded  by  U8:  lor  the 
same  conduct  Will  be  observed  by  the  Judge  towards  men  of  every  age  and 
nation;  "he  will  confess  those  before  his  Father  who  have  confessed  him  in 
the  world,"  and  "  deny  before  his  Father  those  who  have  denied,  or  been 
ashamed  of  him."      .Matt.  x.  32,  33  ;   Mark  viii.  38. 

But  the  text  instructs  us  also, 

II.  In   what  manner  we  should  worship  him — 

We  can  not  doubt  but  that  Adam  and  his  pious  offspring  maintained  the 
worship  of  God  both  in  their  families  and  their  closets  :  but  till  the  human 
race  were  considerably  multiplied,  there  was  no  occasion  for  what  may  be 
called  public  worship.  But  when  the  families  became  so  numerous  that  they 
were  obliged  to  separate,  then  it  was  necessary  to  call  them  together  at  stated 
times  and  seasons,  that,  by  forming  different  congregations,  they  might  all 
receive  instruction  at  once,  and  keep  up  in  their  minds  an  habitual  revei 
for  God. 

The  necessity  for  public  ordinances  is  obvious;  and  the  benefit  arising 
from  them  is  incalculable. 

1.  They  preserve  the  knowledge  of  God  in  the  world — 

There  is  reason  to  fear,  that  if  there  were  no  public  ordinances  of  religion, 
the  very  name  of  God  would  be  soon  forgotten.  Notwithstanding  the  estab- 
lishment of  such  institutions,  the  generality  are  "  perishing  for  lack  of  know- 
ledge :"  darkness  has  overspread  the  land,  even  a  darkness  that  may  be  seen 
and  felt.  Exod.  x.  21,  with  Isaiah  ix.  2.  But  there  is  some  light  shining 
in  the  world;  and  that  is  diffused  almost  exclusively  by  the  public  ministry 
of  the  word.  Occasionally,  God  is  pleased  to  instruct  men  by  his  word  and 
Spirit,  without  the  intervention  of  human  agents  :  but,  as  he  has  Bel  apart  an 
order  of  men  for  the  express  purpose  of  propagating  his  truth,  so  he  (blights 
to  honor  them  as  his  instruments  to  convey  his  blessings  to  the  world. 
Compare  Zech.  iv.  11  — 1  1,  ami  2  Cor.  iv.  7,  with  Acts  viii.  20—31),  and  x. 

9 44.      Doubtless  he  vouchsafes  his  blessing  to  those  u  ho  read  ami  pray  in 

secret,  provided  they  reverence,  as  far  as  their  circumstances  admit,  his  pub- 
lic institutions:  but  never  did  he,  from  the  foundation  of  the  world,  imparl 
his  blessing  to  those  who  continued  to  live  in  an  avowed  contempt  of  his  or- 
dinances :  No:  "  he  lovelh  the  gales  of  /ion  more,  than  all  the  dwellings  of 
Jacob."      l's.  lxxxvii.  2. 

2.  They  are  the  means  of  perfecting  his  work  in  his  people's  hearts — 


512  THE    MEANS    OF    GRACE. 

God  has  told  us  that  this  was  a  very  principal  end  for  his  ordaining  men 
to  preach  the  gospel;  Eph.  iv.  11 — 15;  but  it  is  by  means  of  the  public  or- 
dinances chiefly  that  ministers  can  address  the  people:  and  consequently  the 
ordinances  themselves  are  the  means  by  Avhich  God  accomplishes  his  end. 
We  have  said  before,  that  God  will  also  reveal  himself  to  his  people  in  se- 
cret: and  it  sometimes  happens  that  their  communion  with  him  in  private 
is  more  sweet  and  intimate  than  in  the  public  assembly  :  but  may  we  not  ask, 
on  the  other  hand,  whether,  when  the  heart  has  been  cold  and  formal  in  the 
closet,  it  has  not  often  been  warmed  and  animated  in  the  church  ?  And  is 
not  much  of  the  enjoyment  experienced  in  secret,  the  result  of  instructions 
administered  in  the  public  ordinances  ?  In  the  one  they  gather  the  food  ;  in 
the  other  they  ruminate  and  chew  the  cud:  but  the  pleasure  and  nourishment 
derived  to  their  souls  must  be  acknowledged,  in  part  at  least,  as  originating 
in  their  public  duties.  To  these  has  God  promised  his  peculiar  blessing; 
Exod.  xx.  24;  Matt,  xxviii.  20;  and  therefore  we  should  "reverence  his 
sanctuary,"  and  join  with  one  consent  in  a  public  surrender  of  ourselves  to 
God.     See  Zeph.  iii.  9.     Zech.  viii.  20—22. 

Address, 

1.  Those  who  have  others  under  their  control — 

Parents,  and  Masters,  you  are  responsible  to  God  for  the  exercise  of  your 
power  and  influence.  Will  you  then,  either  by  precept  or  example,  encour- 
age a  conformity  to  the  world,  or  a  disregard  of  the  worship  of  your  God  ? 
O  "destroy  not  their  souls,  for  whom  Christ  died  !"  Employ  your  author- 
ity for  God  :  and,  whatever  opposition  you  may  meet  with  in  the  world, 
learn  to  say  with  Joshua,  "  As  for  me  and  my  house,  we  will  serve  the 
Lord."     Josh.  xxiv.  15. 

2.  Those  who  are  acting  for  themselves — 

If  you  have  "  chosen  the  good  part,"  be  careful  that  it  "be  not  taken 
away  from  you,"  either  though  the  love  of  this  world,  or  through  the  fear  of 
man.  Be  steadfast,  and  "endure  unto  the  end,  that  you  may  be  saved  at 
last."  If  you  lose  your  life  for  Christ's  sake,  you  shall  find  it  unto  life  eter- 
nal. But  if  you  are  "  walking  in  the  broad  road,"  think  whither  it  leads  : 
and  begin  to  serve  your  God  in  this  world,  that  you  may  be  honored  by  him 
in  the  world  to  come.     John  xii.  26. 


END    OF    VOLUME    FIRST. 


IND  E  X. 

CHAPTER  I. 

THE  HOLY  SCRIPTURES. 

Page. 
The  Book  of  the  Lord.      Seek  ye  out  of  the   Book,  &c,  Isaiah  chap.  34,  v.  16. 

(Sk.) 7 

The   Divine  authority  of  the   Scriptures.      All  Scripture  is  given,  &c,  2  Tim. 

chap.  3,  v.  16.     (H.) 9 

Advantages  of  possessing  the  Scriptures.    What  advantage  then  hath  the  Jew,  &c, 

Rom.  chap.  3,  v.  1,  2.     (Pr.) 13 

Perfection  of  the   Scriptures.     But   thy  commandment  is  exceeding  broad.     Ps. 

119,  v.  96, 16 

The  Wells  of  salvation.     Isaiah,  chap.  12,  v.  3.     With  joy  shall  ye  draw  water, 

&c.     (H.  H.) IS 

The  spread  of  the  Gospel.      2  Thess.  chap.  3,  v.  1.     Finally,  Brethren,  pray  for 

us  that  the  word  of  the  Lord,  &.c.     (H.  H.)       ------  21 

CHAPTER  II. 

TRINITY. 

The  Doctrine  of  the  Trinity  Vindicated.     1  John  chap.  5,  v.  7.     There  are  three 

that  bear  record,  &c.     (H.  H.) 23 

The  Self-Existence  and  Immutability  of  God.  Exod.  chap.  3,  v.  14.  I  am  that 
I  am,  &c.     (H.  H.) 27 

CHAPTER  III. 

GOD. 

The  "Eternity  of  God.     Before  the  mountains  were  brought,  &c,  Ps.  90,  v.  2. 

(H.) 29 

The  Omnipresence  of  God.  Whither  shall  I  go  from,  &c,  Ps.  139,  v.  7.  (H.)  33 
The  Power  of  God.     But  the  thunder  of  his  power  who,  &c.,  Job,  chap.  26.  v. 

14.  (H.) 37 

The  Wisdom  of  God.  To  God  only  wise.  Rom.  chap.  16,  v.  26.  (H.)  -  40 
The  Holiness  of  God.     Who  is  like  unto  thee,  glorious  in  holiness,  Exod.  chap. 

15.  v.  11.     (H.) 42 

The  Goodness  of  God.     There  is  none  good  but  one,  &c,  Mark,  chap.  10,  v.  18. 

(H.)        -        -        -        -.-        -        -        -        -        -        -        -        -  46 

The  Dominion  of  God   in  the  Heavens.     The  Lord  hath  prepared  his  throne, 

and  his  kingdom  ruleth  over  all.     Ps.  103,  v.  19.     (H.)  -         -         -         -         50 

The  Long  Suffering  of  God.     The  Lord  is  long  suffering,  &c,  2  Peter  chap.  3, 

v.  9.     (H.) 56 

The  Compassion  of  God.     My  people  are   bent,  &c,  Hosea,  chap.  11,  v.  7 — 9. 

(S.  S.) 59 

The  mercy  of  God.     Who  is  a  God  like  unto   thee  that  pardoneth,  &c,  Mic 

chap.  7,  v.  18—20.     (S.  S.) 61 

Tho  Knowledge  of  God    by  the  light  or  nature.     The  living  God  which  made, 

&c.,  Acts  chap.  14,  v.  15—17.     (H.) 63 

The  Gospel   production  of  Good  works.      The  doctrine,  kc,  1  Tim.  chap.  6,  v. 

3.     (II.  II  ) 6T 

Of  God  and  his  natural  perfections.  God  is  a  Spirit,  John  chap.  4,  v.  24.  (H.)  70 
The  moral  perfections  of  God.     Your  Father  is  perfect,  Matt.  chap.  5,  v.  48.   (H.)         74 


514  INDEX. 

Page. 
The  Providence  of  God  in   the  Natural  World.     The  Lord  hath  prepared,  &c, 

Ps.  103,  v.  19.     (H.) 77 

The  Governmant  of  the  Lord   God  Omnipotent.     And  1  heard  as  it  were  the 

voice  of  a  great  multitude,  &c,  Rev.  chap.  19,  v.  6.     (Sk.)  ...  80 

God's  approbation  of  his  Works.     And  God  saw  every  thing,   &c,  Gen.  chap. 

1,  v.  31.     (Sk.) 83 

God's  Delight  in  saving  sinners.     The  Lord  thy  God  in  the  midst  of  thee,  &c, 

2  Eph.  chap.  3,  v.  17.     (S.  S.) 86 

God's  care  for  the  Righteous.     The  Lord  will  not  suffer  the  soul,  &c,  Prov. 

chap.  10,  v.  3.     (S.  S.) 88 

God's   Treatment  of  us  as  Branches  of  the   true  Vine.     I  am  the  true  vine,  &c, 

John  chap.  15,  v.  1,  2.     (S.  S.) 90 

The  Presence  of  God  with  his  People.     And  he  said,  my  presence,  &c,  Exod. 

chap.  33,  v.  14.     (Sk.) 91 

God's  care  for  his  People.     When  thou  passest  through  the  waters,  &c,  Isaiah 

chap  43,  v.  2,  3.     (S.  S.) 94 

God's  dark   Dispensations  to  his  saints.     And  Jacob  their  father,  said  unto  them, 

&c,.  Gen  chap.  42,  v.  36.     (H.) 9U 

The  love  of  God  to  the  World.     God  so  loved  the  world,  &.c,  John  chap.  3,  v. 

■      16.     (P.) 98 

The  name  of  the  Lord   a  strong  Tower.     Prov.  chap.  18,  v.  10.     The  name  of 

the  Lord  is  a  strong  tower,  &c.     (H.  H.)         ----.__       ]00 
God's  Faithfulness  to  his  Promises.     Josh.  chap.  23,  v.  14.     All  are  come  to  pass 

unto  you, and  not  one  thing  hath  failed  thereof.     (H.  H.)     -  103 

Confidence  in  God  a  source  of  consolation.      2  Tim.  chap.    1,  v.   12.     I  know 

whom  I  have  believed,  &c.     (H.  H.)      --------       105 

Love  to  God,  the  great  commandment.     And  Jesus  answered  him,  The  first  of 

all  the  commandments,  &c,  Mark  chap.  12,  v.  28—30.     (H.  H.)  -         -  109 

God's  adpoting  Love.     Behold  what  manner  of  love,  &c,  1  John  chap.  3,  v.  1. 

(Sk.) Ill 

God's  visit  to  his  People.     God  has  visited  his  people.     Luke  chap.  7,  v.  16. 

•    (Sk.) 113 

The  God  of  our  Salvation  daily  loadeth  us  with  Benefits.     Blessed   be  the  Lord, 

&c,  Ps.  68,  v.  19.     (Sk.) 115 

Encouragement  in  God.     But  David  encouraged  himself,  &c,  1  Sam.  chap,  30, 

v.  6.     (S.  S.) 117 

God  and  the  Redeemer  mutually  glorified.     Father,  the  hour  is  come,  &c,  John 

chap.  17,  v.  1.     (Pr.) 118 

CHAPTER  IV. 

CHRIST. 

Christ  one  with  the  Father.     John  chap.  10,  v.  30.     I  and  my  Father  are  one. 

(H.  H.) 120 

The  first  promise.  And  I  will  put  enmity,  &c,  Gen.  chap.  3,  v.  15.  (Sk.)  -  125 
Abraham's   promised  seed.     In  thy  seed  shall  all  the  nations  be  blessed.     Gen. 

chap.  22,  v.  18.     (S.  S.) 127 

Isaiah's  vision  of  Christ.     Then  said  I,  Wo  is  me!  fori  am  undone,  &c,  Isaiah 

chap.  6,  v.  5—7.     (Sk.) 129 

The  joyful  Proclamation.     Behold  the  Lord  hath  proclaimed,  &c,  Isaiah,  chap. 

62,  v.  11.     (Sk.) 132 

Christ's  Nativity.     And  there  were  in  the  same  country  shepherds,  &c,  Luke, 

chap.  2,  v.  8—11.     (Pr.) .134 

Of  the  Incarnation  of  Christ.     God  manifested  in  the  flesh,  1  Tim.   chap.  3,  v. 

16.     (H.) 136 

The    Joy  of  Angels  at  the  Incarnation.     And  suddenly  there  was  with  the  angel, 

&c,  Luke,  chap.  2,  v.  13,  14.     (P.) 140 

The  import  of  the  names  given  to  Christ.     Thou  shalt  call   his  name  Jesus,  &c, 

Matt.  chap.  1,  v.  21— 23.     (S.  S. 142 

The  Character  of  Christ.  To  us  a  child  is  born,  &c,  Isaiah,  chap  9,  v.  6.  Sk.  145 
Christ  the  Light  and  Salvation  of  the  Gentiles.     And  he  said,  It  is  a  light  thing, 

fee,  Isaiah,  chap.  46,  v.  6.     (S.  S.) 147 

The  Children  of  Zion  shall  be  joyful  in  their  King.     Let  the  children  of  Zion,  &c, 

Ps.  149,  v.  2.     (Sk.) -         -  151 


INDEX.  515 

Pago. 
Christ's  Love  a  Pattern  for  ours.     Walk  in  love,  as  Christ  also  hath  loved  us,  &c, 

Eph.  chap.  5,  v.  2.     (II    II.) 154 

Christ  the  Day  Spring.     Through  the  tender  mercy  of  our  God,  &c.,  Luke  chap. 

2,  v.  78,  7lJ.     (P.) 156 

Christ  a  great  Saviour.     They  shall  cry  unto  the  Lord,  &c,   Isaiah  chap.  ID,  v. 

20.  (S.  S.) 159 

What  we  ought  to  think  of  Christ.     What  think  ye  of  Christ,  Matt.  chap.  22,  v. 

42.     (Sk.) 161 

The  Fountain  opened.     In  that  day  there  shall  a  fountain,  &c,  Zech.  chap.  13,  v-  1. 

(Sk.) 1C4 

Noah's  Ark  a  Type  of  Christ.     The  like  figure  whereunto,  &c,  1  Pet.  chap.  3,  v. 

21.  (S.  S.) 166 

Isaac  a  Type  of  Christ.     And  Abraham  took  the  wood,  &c,  chap.  Gen.  chap.  22, 

v.  6—10.     (S.  S.) 163 

Joshua  a  Type  of  Christ.     Choose  Joshua  and  Encourage  him,  &c.,Deut.  chap.  3, 

v.28.     (S.  S.)     -  171 

Christ  the  Foundation.     For  other  foundation,  &c,  1  Cor.  chap.  3,  v.  11.     (P.)  -       174 
Christ'*  Diligence  in  serving  God.     Jesus  saith  unto  them,  my  meat  is  to  do,  &.c, 

John  chap.  4,  v.  34.     (S.  S.) 175 

f'lnist,  be  that  should  come.     Art  thou  he  that  should  come,  &c  ,  Luke  chap.  7,  v. 

19.     (Sk.) 177 

The  Glory  of  Christ.    How  great  is  his  goodness,  &c,  Zech.  chap.  9,  v.  17.    (S.  S.)       17:J 
Christ  the  Light  of  the  World.     I  am  come  a   light  unto  the  World,  &c.,   John, 

chap.  13,  v.  46.     (Sk.)     -       -  -       182 

The  Benevolent  conduct  of  Jesus.     Who  went  about  doing  good,  Acts  chap.  10, 

v.  38.     (Sk.) 185 

The  Compassion  of  Christ  towards  the  weak.     Behold  my  servant  whom  I  have 

chosen,  &c,  Matt.  chap.  12,  v.  18—21.     (S.  S.) 187 

Christ  and  the  Brazen   Serpent  compared.     As  Moses  lifted  up  the  serpent,  &c, 

John  chap.  3,  v.  14.     (P.) 189 

Christ  the  author  of  our  Sanctification.     What  the  law  could  not  do,  &c,  Rom. 

chap.  8,  v.  3,  4.     (H.  H) 191 

Union  with  Christ.     We  are  members,  &c,  Eph..  chap.  5,  v.  30.     (H.  II.)       -  194 

Jesus  Christ,  the  most  excellent  of  all  Teachers.     Never  man  spake,  &.c,   John 

chap.  7;  v.  46.     (H.) 197 

Christ's  personal  Ministry,  Miracles  and  Prophetic  offices.     He  hath  declared  him, 

&c,  John  chap.  1,  v.  18.     (II.) 199 

The  character  and  Work  of  Jesus  Christ.     And  when  he  was  come  to  Jerusalem, 

&c.,  Matt.  chap.  21,  v.  10.     (H.)  .....  -         -       202 

Jesus  Christ  is  the  Way  the  Trvth  and  the  Life.     Jesus  saith  unto  him,  I  am  the 

way,  &c,  John  chap.  14,  v.  6.     (Sk.) 204 

Christ  in  his  Ordinances.     For  where  two  or  thiee  are  gathered,  &c.,  Matt.  chap. 

18,  v.  20.     (Sk.) 206 

Christ's  Transfiguration.     And  after  six  days,  £cc,  Matt.  chap.  17,  1,  2.     (II  )  209 

Christ  the   onlv  source  of  Life  and  Blessedness.     Jesus   said  unto  her,  &c,  John 

chap.  1,  v.  25.     (Pr.) 212 

Our  Lord's  desire  to  be  glorified  in  Heaven.     I  have  glorified  thee,  &c.,  John  chap. 

17,  v.  4,  5.     (S.  S.)       .         - 215 

Deity  and  Atonement  of  Christ.     Who  being  the  brightness  of  his  glory,  &c,  Heb. 

chap.  1,  v.  3.     (Pr.) 217 

Nei  1  s.-ity  of  the  Atonement.     Thus  it  is  written   and  thus  it  behoved  Christ  to 

suffer,  &c,  Luke  chap.  24,  v.  46,  47.     (Pr.) 220 

Christ's  agony  in  the  Garden.     My  bou]  is  exceeding  sorrowful,  &c,  Matt.  chap. 

26,  v.38.     (Pr.) 222 

Christ's  Intercession  on  the  Gross.     Then  said  Jesus,  Father  forgive,  Sec,  Luke 

chap.  23.  v.  34.     (Pr.) 224 

The  Crucifixion-     And  when  they  were  comjMo  the  place  called  Calvary,  &c., 

Luke  chap.  23,  v.  33.     (Pr.) 

The  effects  of  Christ's  Death.     Now  is  the  judgment  of  this  world,  &c.     (II.  II  )      ii29 
The  Propitiation.     Herein  is  love,  not  that  we  love  God,  i^e.,  1  John  chap.  4,  v. 

10.     (Sk.) 232 

The  sufferings  of  Christ.     Yet  it  pleased  Ihe  Lord  to  bruise  btni,&c.,  Isaiah1  1 

53,  v.    in,  11,     (Sk.) 234 

A   Sketch  lor  Good  Friday.     Behold  the  Lamb  1  :'  God,  fitc  ,  John  chap    I,  v.  29. 

(Sk.) 237 


516  INDEX. 


The  Benefit  arising  to  Christ  from  his  own  sufferings.     Who  in  the  days  of  his  flesh, 

&c,  Heb.  chap.  5,  v.  7— 9.     (S.  S.) 240 

Certain   success  of  Christ's  undertakings.     And  the  pleasure  of  the  Lord,   &c., 

Isaiah  chap    53,  v.  10.     (Pr.) 242 

The  Resurrection  of  Christ,  glad  tidings.     We  declare  unto  you  glad  tidincs,  &c, 

Acts  chap.  13,  v.  32,  33.     (S.  S.) 244 

The  manifestation  of  Christ  to  his  Disciples  after  his  Resurrection.     Then  the  same 

day  at  evening,  &c,  John  chap.  20,  v.  19,  20.     (Sk.)  ....  246 

Christ  the  Resurrection  and  the  Life.     I  am  the  resurrection,  &c,  John  chap.  11, 

v.  25,  26.     (S.  S.) 249 

A  Sketch  for  Easter  Sunday.     If  ye  then  be  risen  with  Christ,  &c,  Col.  chap.  3, 

v.  1.     (Sk.) 251 

The  ascension  of  Christ.  He  was  received  up,  &c,  Mark  chap.  16,  v.  9.  (Sk.)  254 
The  Intercession  of  Christ,  a  demonstration  of  his  capacity  to  save.     Wherefore 

he  is  able,  &c,  Heb.  chap.  7,  v.  25.     (H.) 257 

Redemption  by  the  blood  of  Christ.     Unto  him  that  loved  us,  &c,  Rev.  chap.  1, 

v.  5,  6.     (Pr.) 260 

Christ  the  only  source  of  Righteousness.     Christ  is  the  end  of  the  law,  Rom.  chap. 

10,  v.  4.     (B.) 262 

The  Fulness  of  Christ.     And  of  his  fulness  have  all  we  received,  &c,  John  chap. 

1,  v.  16.     (Pr.) 264 

The  Preeminence  due  to  Christ.     The  Father  loveth  the  son,  &c,  John  chap.   3, 

35.     (Pr.) 266 

Christ  is  all  in  all.     Christ  is  all,  &c.  Col.  chap.  3,  v    11.     (H.)      -         -         -  267 

The  Lord  our  Righteousness.  This  is  his  name,  &c,  Jer.  chap.  23,  v.  6.  (S.  S.)  269 
Christ  the  Head  of  the  Church.     And  he  is  the  head,  &c,  Col.  chap.   1,  v.   18. 

(Sk.) 271 

Christ  the  Physician  of  Souls.     They  that  be  whole  need  not,  &c,  Matt.  chap.  9, 

v.  12.     (Sk.) 274 

The  Exaltation  of  Christ.     Wherefore  God  has  highly  exalted  him,  &c,  Phil.  chap. 

2,  v.  9-11.     (H.  H.) 276 

Benefit  of  receiving  Christ.     He  was  in  the  world,  and  the  world,  &c,  John  chap. 

1,  v.  10—12.     (H.  H.) 279 

Faith  in  Christ  an  Antidote  to  all  trouble.     Let  not  your  hearts,  &c,  John  chap. 

14,  v.  1.     (H.  H.) 281 

Christ's  Love  to  his  People.     There  came  then  his  brethren  and  his  mother,  &c, 

Mark  chap.  3,  v.  31— 35.     (H.  H.) -        -  284 

Christ's  care  for  his  sheep.     He  shall  feed  his  flock,  &c.,  Isaiah,  chap.  40,  v.  11. 

(H.H.) -        -        -      286 

Security  and.  Comfort  in  Christ.     A  man  shall  be  as  an  hiding  place,  &c,  Isaiah 

chap.  32,  v.  2.     (S.  S.)  - 289 

Christ's  exercise  of  Supreme  power  over  the  invisible  World.     I  am  the  first  and 

the  last,  &c,  Rev.  chap.  1,  v.  17,  18.     (S.  S.) 291 

CHAPTER  V. 

THE  HOLY  SPIRIT. 

Christ's  offer  of  his  Spirit.     In  the  last  day,  that  great  day,  &c,  John  chap.  7,  v. 

37,38.     (S.  S.) 293 

The  end  for  which  the  Holy  Spirit  is  given.     Then  will  I  sprinkle  clean  water,  &c, 

Ezek.  chap.  36,  v.  25—27.     (S.  S.) 295 

The  gift  of  the  Holy  Spirit.     If  ye  then,  being  evil,  &c,  Luke  chap.  11,  v.    13. 

(Sk.) 297 

Offices  of  the  Holy  Spirit.     And  when  he  is  come  he  will  reprove,  &c,  John  chap. 

16,  v.  8-11.     (H.  H.)      -  300 

The  Pouring  out  of  God's  Spirit.  I  will  pour  out,  &c  ,  Acts,  chap.  2,  v.  17.  (Sk.)  302 
The  Holy  Spirit  figured  by  living  water.     If  thou  knewest  the  gift  of  God,  &c, 

John  chap.  4,  v.  10.     (B.) 304 

The  work  of  the  Spirit  in  strengthening  men.     Likewise  the  Spirit,  &c,  Rom. 

chap.  8,  v.  26.     (S.  S.) 306 

The  Holy  Ghost  is  the  author  of  all  solid  hope.     Now  the  God  of  hope,  &c., 

Rom.  chap.  15,  v.  13.     (S.  S.) 30 3 

The  Holy  Spirit's  Application  of  the  Promises  of  Spripture.     In  whom  also  after 

that  ye  believed,  &.c,  Eph.  chap.  1,  v.  13,  14.     (P.) 309 


- 

322 

(S.  S.) 

324 

(S.  S.) 

326 

INDEX.  517 

Page. 
The  Witness  of  the  Spirit.     The  Spirit  it-self  bearcth,  &c,  Rom.  8,  16.    (S.  S.)  312 

The  Sealing  of  the  Spirit.  In  whom  also  after  ye  believed,  ike,  Eph.  1,  13, 14.  (S.  S.)      314 

CHAPTER  VI. 

GOOD  ANGELS. 

The  Natureand  Ministry  of  Angels.  The  angel  ofthe  Lord,  &c,  Ps.  34,  v.  7.  (II.)  316 
Ministering  Spirits.     Are  they  not  all  ministering  spirits,  &.c  ,  Heb.  1,  14.     (Sk.)  -     320 

CHAPTER  VII. 

WICKED  ANGELS. 

Of  Evil  Angels.     We  wrestle  not  against,  &.C.,  Eph.  6,  12.     (Man.) 

The  Kelapsed  Daemoniac.     When  the  unclean,  &c~  Matt.  12,    43—45. 

The  means  of  defeating   Satan's  malice.     Be  sober,  &c.,  1    Pet.  5,  8,  9. 

The  means  of  securing  from  Satan's  malice.     And  the  Lord  said,   Simon,  &c., 

Luke  22,  31,  32.     (S.  S.) 32b 

CHAPTER  VIII. 

MAN. 

Creation  of  man.     And  God  said,  Let  us  make  man,  &c,  Gen.  1,  26.     (H.  H.)  330 

Of  the  Immortality  of  the  Soul.     And  he   became  a  living  soul,  Gen.  2,  7.    (11.)  333 

Original  Sin.  And  the  Lord  God  said  unto  tlie.womaji,  &c,  Gen.  3,  13.  (Sk.)  33d 
The  first  transgression  condemned.     And  unto  Adam  he  said,  &c.,  Gen.  3,  17, 18, 

19.     (Sk.)°- 341 

The  extent  of  Man's  Depravity.     It  is  written,  There  is  none  righteous,  no,  not 

one,  &c,  Rom.  3,  10—20.     (S.  S.) 343 

Universal  corruption  of  Mankind.  God  looked  down,  &c,  Ps.  53,  2,  3-  (Pr.)  -  346 
Sin  the  Offspring  of  our  own  hearts.     Let  no  man  say  when  lie  is  tempted,  &c, 

James  1,  13-15.     (II.  H.) 34b 

Men's  Hatred  ofthe  Light.  This  is  the  condemnation,  &c.,  John  3,  19-21  .(II.  II.)  351 
Vileness  and  Impotency  of  the  natural  man.     The  carnal  mind,  tee.,  Rom.  8,    7, 

8.     (H.  H.) 355 

Imperfection  of  our  best  services.  We  arc  all  as  an  unclean,&c,  Isa.  64,  6.  (H.  H.)  357 

Ignorance  destructive.  My  people  are  destroyed,  Ilosea  4,  6.  (H.  II.)  -  359 
Moral  Pravily  the  origin  of  Infidelity.     And  this  is  the  condemnation,  &.C.,  John 

3,  19.     (Sk  ) -         -  361 

Man's  abuse  of  God's  patience.     Because  sentence  against  an  evil  work,  &c, 

Eccl.  8,  11.     (S.  S.) 364 

The  Deceitfulness  of  the  Heart.     The  heart  is  deceitful,  &c,  Jer.  17,  9.    (Man.)  366 

The   Enmity  ofthe  Carnal  mind.     The  carnal   mind,  &c,  Rom.  8,   7.     (Sk.)  -  367 

A  correct  Estimate  of  human  life.     So  teach  us  to  number,  tec,  Ps.  90,  12.   (Sk.)  370 

The  Fragility  of  human  life.     Man  that  is  born,   kc,  Job  14,  1,  2.     (Sk.)     -  373 

CHAPTER  IX. 

THE  WAY  OF  SALVATION. 

The  Gospel  Covenant.  This  shall  be  the  covenant,  &c,  Jer.  31,  3.3.  (Pr.)  -  §76 
Salvation  by  Christ  alone.  Neither  is  there  Salvation,  &c.,  Acts  4,  12.  (H.  II.)  378 
The  way  of  salvation.  Not  by  works  of  righteousness,  &c,  Tit.  .'),  15.  (Sk.)  -  389 
No  remission  without  blood.  Without  shedding of  blood,  &c,  Heb.  9,  22.  (S.  S.)  3b4 
Sinners  brought  nigh  by  the  blood  of  Christ.  But  flow  in  Christ,  &c.,Eph.  2,  13.  (Sk.)  :i~7 
Repentance.  And  they  went  out  and  preached,  Ac.,  Mark  6,  12.  (Sk.) 
Justification  by  faith.  We  conclude  that  a  man  isjusl  tied,  8lC..  Rom  3,  38.  (  B.) 
Nature  of  regeneration.  Except  a  man  be  born  again,  &c.,  John  3,  3.  (Pr.)  - 
Necessity  of  regeneration.  Except  a  man,  &c,  John  S,  3.  (Pr.)  -  -  -  :'.'.'l 
The  important  request.  For  thy  name's  sake,  &c.,  Ps.  25,  11,  (Sk.) 
The  Penitential  Sacrifice.  The  sacrifices  of  God,  &c,  Ps.  51,  17.  (Pr.)  -  -  399 
Invitation  to  enlarged  Prayer.  Open  thy  mouth  wide,  &c,  Ps.  81,  10.  (Pr.) 
The  Good  old  Way.     Stand  ye  in  the  way,  &.c,  Jer.  6,  16.     (Sk.)     - 


389 
890 
392 


401 

402 


518  INDEX. 

Page. 

The  vital  Efficacy  of  Faith.  For  as  the  body  without,  &c,  James  2,26.  (Sk.)  405 
God's  method  of  Healing,  Offensive  to  the  pride  of  Man.     Are  not  Abana,  &.c, 

2  Kings  5,  12      (Sk.) 407 

The  Sinner's  Refuge.     That  by  two  immutable  things,  &c,  Heb.  6,  28.     (Pr.)  410 

The  Penitent  Malefactor.     Lord  remember  me,  &c,  Luke  23,  40 — 43.     (Pr.)      -  412 

Attractions  of  the  Cross.  And  I,  if  I  be  lifted  up,  &c,  John  12,  32.  (Pr.)  -  414 
The  characteristic  marks  of  true  repentance.     Come  and  let  us  return,  &c,  Hos. 

6,  1.     (S.  S.)       - 417 

The  use  of  covenanting  with  God.     Now  it  is  in  mine  heart,  &c,  2  Chron.  29,  10, 

11.     (S.  S.) 419 

The  requisites  for  acceptable  prayer.     What  prayer  and  supplication,  &c,  1  Kings 

8,  38  ,39.     (S.  S.) 423 

The  Prayer  of  Jabez.  And  Jabez  called  on  the  God  &c,  1  Chron.  4,  10  (S.  S.)  424 
Humiliation  for  the  sin  of  the  heart.     Hezekiah  humbled  himself,  &c,  2  Chron. 

32,26.     (S.  S.) 426 

The  Woman  of  Canaan.     Lord,  help  me,  &c,  Matt.  15, 25.     (Sk.)     -         -         -  429 

Religion  not  a  vain  thing.     For  it  is  not  a  vain  thing,  &c,  Deut.  32,  47.     (Sk.)     -  433 

The  Prodigal  Son.     For  this  my  son  was  dead,  &c,  Luke  15,  23,  24.     (S.  S.)     -  435 

The  Balm  of  Gilead.     Is  there  no  balm,  &c,  Jer.  8,  22.     (H.)         ...  438 

The  Important  Question.     Dost  thou  believe,  &c,  John  9,  35-     (Sk.)          -         -  441 

Noah's  Faith  and  Obedience.  By  faith  Noah  being  warned,  &.c,  Heb.  11,  7.  (Sk.)  443 

CHAPTER  X. 

THE  MEANS  OF  GRACE. 

The  Admirable  Nature  of  the  Divine  Oracles.     Thy  testimonies,   &c,   Ps.    119, 

129.     (SkA 446 

Of  the  Law  of  God.     Wherefore  the  law  is  holy,  &c,  Rom.  7,  12.      (H.)          -  448 

Of  the  Gospel.     The  Gospel  of  the  grace  of  God,  &c,  Acts  20,  24.     (H.)         -  451 

The  Nature  of  the  Gospel.     How  beautiful,  &c,  Isa.  52,  7.     (S.  S.)     ■         -         -  454 

The  Change  wrought  by  the  Gospel.    So  ye  shall  go,  &c,  Isa.  55,  12,  13.   (S.  S.)  456 

Faith  Establishes  the  Law.     Do  we  then  make  void,  &c,  Rom.  3,  31.     (S.  S)     -  458 

The  Office  and  Operation  of  Faith.     In  Jesus  Christ,  &c,  Gal.  5,  6.      (S.  S.)  460 

The  Riches  of  Divine  Grace  Displayed.  But  God,  &c,  Eph.  2,  4,  7.  (S.  S.)  -  463 
The  Remedy  for  those  who  have  lost  their  Seasons  of  Grace.  The  harvest  is  past, 

&c,  Jer.  8,  20,  22.     (S.  S.) 465 

The  Scope  and  Tendency  of  the  Gospel.     Comfort  ye,  &c,  Isa.  40,  1,  2.    (S.  S.)  466 

The  Abundant  Grace  of  God.  Where  sin  abounded,  &c,  Rom.  5,  20,  21.  (S.  S.)  469 

The  abundance  of  Divine  Goodness.  And  yet  there  is  room,  &c,  Luke  14,  22.  (H  )  471 
The  Nature  and  Properties  of  the  Service  of  God. — Choose  you  this  day,  &c, 

Josh.  24,  15.     (B-) 473 

Personal  and  Family  Religion.  As  for  me  and  my  house,  &c,  Josh.  24,  15.  (B.)  476 
Moral  Inability  compatible  with  Gospel  Exhortations.  Work  out  your  own  salva- 
tion, &c,  Phil.  2,  12,  13.     (Pr.) 478 

Young  People  to  be  taught  the  Holy  Scriptures.     From  a  child,  &c,  2  Tim.  3, 

15.     (Sk.) 481 

David's  Attention  to  his  Household.     And  David  returned,  to  bless  his  house,  1 

Chron.  16,  43.     (H.  H.) 484 

The  Apostolic  Ministry.     Whom  we  preach,  &c,  Col.  1,  28.     (Pr.)          •         -  486 

Importance  of  Preaching  Christ  Crucified.  Before  whose  eyes,  &c,  Gal.  3,  1.  (Pr.)  488 

Evangelical  Preaching.     Now  when  they  heard,  &c,  Acts  2,  37.     (Sk.)       -         -  490 

Christian  Ministers,  and  their  work.  These  men  are,  &c,  Acts  16,  17.  (Sk.)  492 
Office  and   Responsibility  of  Ministers.     His  blood  will  I  require,  &c,  Ezek.  33, 

8.     (H.  H.) 495 

The  Apostles  Chosen  ;  (an  ordination  skeleton.)     And  of  them  he  chose  twelve, 

&c,  Luke  6,  12,  13.     (H- H.) 497 

The  Ground  of  a  Minister's  Regard  to  his  People.     You  are  in  our  hearts,  &c,  2 

Cor.  7,  3.     (H.  H.) 500 

A  Minister's  Chief  Joy.  I  have  no  greater  joy  &c,  3  John,  4.  (H.  II.)  -  501 
The  Duty  of  those  who  are  called.     You  know  how  we  exhorted,  &c,  1  Thes.  2, 

11,  12.     (H.  H.)           -                                              504 

Divine  Worship.     How  amiable  are  thy  tabernacles,  &c,  Ps.  84,  1,  2.     (Sk.)       -  507 

Institution  of  Public  Worship.     Then  began  men,  &c,  Gen.  4,  29.     (H.  H)         -  510 


